JUL  -^-n922 


A' 


mkv  i^m 


BR  160  .M35  1921 

McDaniel,  George  White,  187 

-1927. 
The  churches  of  the  New 

Testament 


THE  CHURCHES 
OF  THE  NEW  TESTAMENT 


BY 


V 


GEORGE  W.  McDANIEL,  D.D.,  LL.D. 

Author    of    "The     People     Called     Baptists" 
*'Our  Boys  in  France,"  "A  Memorial  Wreath." 


NEW  ^UflM  YORK 
GEORGE  H.  DORAN  COMPANY 


COPYRIGHT,    1921, 


BY  THE   SUNDAY  SCHOOL   BOARD 
OF  THE   SOUTHERN  BAPTIST   CONVENTION 


THE    CHURCHES    OF 
THE    NEW    TESTAMENT.       II 


PRINTED   IN   THE   UNITED   STATES    OF   AMERICA 


TO 

MY  BELOVED  CHURCH 

THE    FIRST   BAPTIST 
OF    RICHMOND,    VIRGINIA 


INTRODUCTION 

This  book  was  conceived  twenty  years  ago  in  my 
first  pastorate,  the  First  Baptist  Church  of  Temple, 
Texas.  It  was  in  contemplation  two  years  in  my 
second  pastorate,  Gaston  Avenue  Baptist,  Dallas, 
Texas,  and  has  been  waiting  fifteen  years  longer  in 
Eichmond,  Virginia,  for  the  time  to  clothe  itself 
in  written  form.  Denominational,  civic,  and  pas- 
toral duties  closed  every  door  of  opportunity  for 
the  proper  preparation  of  the  manuscript.  Two 
smaller  books,  born  of  special  providences,  preceded 
this  one.  The  summer  of  1920  was  solemnly  set 
apart  for  the  purpose  of  writing  this  book.  Be- 
cause of  unexpected  and  unavoidable  interruptions 
it  then  became  evident  that  the  book  would  never 
be  written  if  it  awaited  a  time  of  leisure.  All  the 
while  its  message  was  sounding  in  my  soul.  One 
day  the  voice  said,  *^Let  me  speak  amidst  the  dis- 
tracting voices  of  daily  duties  and  in  the  quiet  hours 
of  the  night  while  other  voices  are  hushed  in  sleep.'' 
In  this  way  the  manuscript  was  finally  prepared. 

*'The  Church''  and  ^^The  New  Testament 
Church,"  whatever  those  terms  may  mean,  have 
been  the  subjects  of  treatment  by  several  authors. 
These  books,  for  the  most  part,  leave  me  where 
Tacitus  left  his  hero — in  the  middle  of  the  bridge. 
The  Seven  Churches  of  Asia  addressed  by  the  Spirit 
in  the  book  of  Revelation  are  the  theme  of  several 
interesting  volumes.    A  discussion  of  the  most  im- 

vii 


viii  INTRODUCTION 

portant  churches  of  the  New  Testament,  those  which 
figured  in  the  inauguration  and  propagation  of 
Christianity,  which  occupied  the  major  part  of  the 
history  of  the  Acts,  and  w^hich  called  forth  the  great 
epistles  of  Paul,  has  never  been  presented  in  a  sin- 
gle volume.  The  aim  of  this  book  is  to  show  the 
origin,  character,  principles,  and  practices  of  the 
New  Testament  churches;  to  show  the  unity  which 
existed  in  essentials  amidst  the  variety  of  material 
and  diversity  of  environment;  to  point  morals  and 
deduce  lessons  for  twentieth  century  pastors,  lay- 
men, and  churches. 

Some  difficulty  was  encountered  in  deciding  the 
order  of  the  last  eight  chapters.  The  first  three, 
logically,  chronologically,  and  geographically,  came 
in  the  order  arranged  in  the  book.  After  canvass- 
ing, in  turn,  the  doctrinal,  historical,  and  geographi- 
cal plans,  it  was  decided  to  follow  the  geographi- 
cal plan  of  arrangement,  that  is,  beginning  from 
Jerusalem,  and  taking  them  in  order  until  we  reach 
Rome.  There  were  several  possible  geographical 
arrangements  of  Galatia,  Ephesus,  and  Colosse,  but 
the  one  adopted  seems  simplest.  In  the  last  chap- 
ter, on  Miscellaneous  Churches,  it  was,  obviously, 
best  to  arrange  them  as  they  appear  in  that  chapter. 

It  would  be  too  much  to  hope  that  this  book  is 
free  from  mistakes.  Where  so  many  dates  and  de- 
tails are  involved  error  is  humanly  almost  inevitable. 
However,  it  is  believed  that  accuracy  obtains  in  gen- 
eral, and  attention  to  any  error  in  particular  will 
be  gratefully  received. 

Nor  is  it  expected  that  all  readers  will  agree  with 
my  interpretations.  I  have  followed  no  author  in 
particular,  but  have  sought  to  set  forth  my  views, 
founded  upon  my  study  of  the  New  Testament  and 


INTRODUCTION  ix 

upon  investigations  of  other  authors  upon  the  sub- 
ject. The  American  Bible  Union  Version  of  the 
New  Testament,  as  revised  by  Hovey,  Broadus,  and 
Weston,  is  the  basis,  but  not  exclusively,  of  this 
study.  Other  versions, — King  James,  The  Eevised, 
Weymouth's  and  MofPett's  translations, — were  used 
wherever  it  was  thought  they  better  conveyed  the 
meaning.  In  so  far  as  others  may  differ  with  me,  I 
crave  that  same  charity  which  I  accord  to  all  con- 
scientious students  of  God's  Word. 


CONTENTS 

CHAPTER  PAGE 

I     The  Meaning  of  the  Word  "Church"     .        .  15 

II     Jerusalem — The   Mother  Church    .        .        .  31 

III     Antioch — The  Missionary  Church  ...  53 
IV     The    Churches    of    Galatia — The    Unstable 

Churches 76 

V     Ephesus — The  Effective  Church    ...  98 

VI     CoLossE — The  Heretical  Church     .        .        .  127 

VII     Philippi — The  Joyful  Church  .        .        .        .155 

VIII     Thessalonica — The  Expectant  Church  .        .181 

IX     Corinth — The  Worldly  Church      .        .        .  203 

X     Rome — The   Renowned   Church        .        .        .  230 

XI     Certain  Other  Churches 259 

XII     Table   Showing   Christian   Meaning   of   Ec- 

CLESiA 296 


THE  CHURCHES 
OF  THE  NEW  TESTAMENT 


THE  CHURCHES 
OF  THE   NEW   TESTAMENT 

CHAPTER  I 

THE   MEANING   OF   THE   WORD   ^' CHURCH " 

The  original  word  ecclesia,  translated  ^^churcli," 
occurs  three  times  in  Matthew,  twenty-three  times 
in  the  Acts,  sixty-two  times  in  PauPs  letters,  twice 
in  Hebrews,  once  in  James,  three  times  in  the  third 
epistle  of  John,  and  twenty  times  in  Revelation. 
Jesns  did  not  coin  this  word — ecclesia.  He  found 
it  in  common  use,  as  John  the  Baptist  did  proselyte 
baptism,  and  employed  what  was  at  hand. 

Among  the  Greeks,  ecclesia  was  the  assembly  of 
the  citizens  of  a  free  city-state  gathered  by  a  herald 
blowing  a  horn  through  the  streets  of  a  town.  In 
this  sense,  the  word  is  used  once  in  the  New  Testa- 
ment (Acts  19:  39).  The  town  clerk  advised  Deme- 
trius and  his  fellow  craftsmen  to  submit  the  case 
of  Paul  and  his  companions  to  the  Greek  ecclesia. 

Among  the  Hebrews,  ecclesia  was  the  congregation 
of  Israel  assembled  before  the  Tabernacle  in  the 
wilderness  by  the  blowing  of  a  silver  trumpet.  In 
this  sense  the  word  is  used  twice  in  the  New  Testa- 
ment (Acts  7 :  38 ;  Heb.  2:12).  Stephen,  rehearsing 
the  history  of  Israel,  says  Christ  was  in  the  ecclesia 
in  the  wilderness.  The  writer  to  the  Hebrews  quotes 
a  typico-prophetic  Psalm  by  David  where  the  sense 

15 


16      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

is  *' congregation''  (Psalm  22:20).  Israel  in  the 
land  of  Canaan  is  never  called  a  church. 

Both  with  the  Greeks  and  the  Jews  the  word  de- 
noted an  assembly  of  the  people,  not  of  a  committee 
or  council. 

Among  the  early  Christians  ecclesia  conveyed  the 
same  general  idea  of  ** called  out"  and,  in  addition, 
** collected  unto  Christ."  As  there  were  three  gen- 
eral usages  of  the  word,  viz. :  the  Greek,  the  He- 
brew, and  the  Christian,  so,  in  the  Christian  usage 
there  were  three  ideas,  viz. :  an  institution,  a  par- 
ticular congregation,  and  the  redeemed  of  all  time. 

For  centuries  controversy  has  raged  around  the 
meaning  of  ^* church"  in  the  New  Testament.  The 
views  of  many  Christians  upon  this  subject  are 
hazy  and  contradictory.  That  keen  intellect,  Fred- 
erick W.  Robertson,  was  so  warped  by  episcopal 
predilection,  and  was  under  such  traditional  bias 
that  he  said:  *'When  the  Baptists  or  the  Independ- 
ents, or  any  other  sectarians,  unite  themselves  with 
men  holding  the  same  faith  and  entertaining  the 
same  opinions,  there  may  be  a  sect,  a  combination, 
a  persuasion,  but  a  church  there  cannot  be."  One 
may  not  dogmatize  where  there  is  such  wide  diver- 
gence among  good  and  scholarly  brethren.  How- 
ever, a  threefold  meaning  of  ecclesia  is  the  one 
which  most  commends  itself  to  my  thinking  and  to 
which,  after  much  study  and  with  the  present  light, 
I  subscribe. 

The  table  in  the  appendix  of  this  book  contains 
every  New  Testament  passage  where  ecclesia  is  used 
with  a  Christian  meaning  and  indicates  my  inter- 
pretation of  the  three  conceptions.  The  student  is 
referred  to  that  table. 

Be   it  noted  that   the   Jewish   congregation,   or 


THE  MEANING  OF  THE  WORD  ''CHURCH"      17 

assembly,  is  referred  to  in  Acts  7 :  38  and  Heb.  2 :  12 ; 
an  unlawful  assembly,  in  Acts  19 :  32,  41 ;  a  lawful 
assembly,  in  Acts  19 :  39.  Hence,  those  ^ve  instances 
of  ecclesia  are  omitted  from  the  appended  list. 
Acts  2 :  47  is  omitted  because  the  word  ecclesia  does 
not  appear  in  the  best  texts.  Ecclesia  occurs,  then, 
one  hundred  and  fourteen  times  in  the  New  Testa- 
ment and  one  hundred  and  nine  times  it  has  a  Chris- 
tian significance.  As  to  the  classification :  Acts  9:  31 
is  listed  as  local,  meaning  the  Jerusalem  church 
which  had  been  scattered  abroad  by  the  persecution 
of  Saul  of  Tarsus.  The  two-fold  classification  in 
Ephesians  is  not  arbitrary  but  harmonizes  with 
PauPs  unmistakable  practice  in  Colossians  where 
he  used  ^^ church"  both  in  a  general  and  a  particular 
sense.  Our  Lord  set  the  precedent  for  such  a  style 
of  writing  by  passing  almost  imperceptibly  from  a 
discussion  of  the  destruction  of  Jerusalem  to  a  dis- 
cussion of  His  second  coming  and  the  end  of  the 
world  (Luke  21:20-28).  The  classified  summary  of 
Christian  usages  is  (1)  As  an  institution,  fourteen. 
(2)  As  a  local  congregation,  ninety-three.  (3)  As 
all  the  redeemed,  two. 

Consider,  somewhat  in  detail,  the  three  Christiam 
significations  of  the  term  *^ church."  First:  an  in- 
stitution, ^^Upon  this  rock  I  will  build  my  church'^ 
(Matt.  16:18).  Jesus  never  built  but  one  thing 
after  He  quit  the  carpenter's  shop  in  Nazareth.. 
That  was  His  church.  The  emphatic  word  is  the 
pronoun  ^^my"  which  distinguishes  Christ's  church 
from  the  Greek  and  Hebrew  assemblies.  Adjectives 
are  never  used  in  the  New  Testament  to  define 
^^ church."  Universal,  invisible,  spiritual,  catholic, 
are  human,  not  inspired,  appellatives.  This  divine 
institution  depends  in  a  very  important  sense  upon 


18      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

man  confessing.  Not  merely  upon  the  man  Peter, 
as  held  by  Eomanists,  nor  upon  the  confession  alone, 
as  held  by  some  Protestants ;  but  upon  the  man  who 
confessed  the  essential  deity  of  Jesus.  This  con- 
fession was  an  exercise  of  the  heart  rather  than 
of  the  intellect.  As  the  Scripture  saith:  ^'With  the 
heart  man  believeth  unto  righteousness  and  with 
the  mouth  confession  is  made  unto  salvation."  We 
confess  Christ;  we  profess  a  religion.  It  was  not 
Peter's  mere  intellectual  perception  of  the  Christ 
which  our  Lord  commended.  What  Peter  did  and 
what  he  said  was  under  the  illumination  of  the 
Holy  Spirit.  *' Flesh  and  blood  did  not  reveal  it 
unto  thee,  but  my  Father  who  is  in  heaven,''  was 
Jesus'  way  of  saying  that  divine  power  worked  on 
Peter  enabling  him  to  make  the  good  confession. 
**No  man  can  say  Jesus  is  Lord  but  by  the  Holy 
Spirit"  (I  Cor.  12:3).  The  church  as  an  institu- 
tion has  always  been  composed  of  frail  human 
material  like  Peter  who,  by  the  Holy  Spirit,  ac- 
knowledged Jesus  to  be  the  unique  Son  of  God.  To 
this  institution  and  its  representatives  was  com- 
mitted the  authority  to  announce  the  terms,  or  con- 
ditions, upon  which  God  would  forgive  sins.  The 
same  power  conferred  on  Peter  was  conferred  upon 
the  ten  apostles  in  John  20 :  23,  and  upon  the  whole 
church  in  Matt.  18:18. 

The  Eomanist  doctrine  of  a  universal  church  en- 
dowed with  the  power  of  binding  and  loosing  is 
absent  from  the  scriptures.  Indeed,  the  word 
catholikos  is  not  found  in  the  New  Testament,  nor 
in  the  Septuagint — the  Greek  Old  Testament.  In 
post  apostolic  times  catholikos  was  inserted  in  the 
titles  of  certain  books;  for  example,  '*The  First 
General  Epistle  of  Peter. ' '    Peter  would  never  have 


THE  MEANING  OF  THE  WORD  ''CHURCH"      19 

given  that  heading  to  his  letter  for  in  the  first  two 
verses  he  specifically  confines  his  message  to:  (1) 
the  Jews;  (2)  the  elect  Jews;  (3)  the  elect  Jews 
of  the  dispersion;  (4)  the  elect  Jews  of  the  dis- 
persion in  four  provinces  of  Asia  Minor.  It  is 
anything  else  than  a  catholic  epistle.  The  error 
is  of  a  similar  nature  as  the  man-made  titles  *^  Saint 
Matthew,"  etc.  God  providentially  preserved  the 
text  against  these  Romanist  errors.  Those  versed 
in  New  Testament  nomenclature  never  speak  of  the 
apostles  as  saints,  except  as  all  believers  are  called 
to  be  saints.  The  ^'Catholic  church"  is  not  a  bibli- 
cal term,  nor  does  it  appear  in  the  earliest  form  of 
the  Apostles'  Creed. 

Jesus  had  in  mind  an  institution  when  He  said: 
**Tell  it  to  the  church  .  .  .  If  he  will  not  hear  the 
church,"  (Matt.  18:17f).  The  presidency  of  the 
United  States  is  an  institution  established  in  Article 
II,  Section  I  of  the  Constitution  before  there  was 
a  president.  There  have  been  twenty-eight  presi- 
dents but  only  one  presidency,  as  an  institution. 
Perhaps  a  more  apt  analogy  is  the  jury  system. 
Amendment  VI  to  the  Federal  Constitution  provides 
for  trial  by  jury  in  all  criminal  prosecutions.  The 
accused  is  guaranteed  a  speedy  and  public  trial  by 
an  impartial  jury.  That  is  to  say;  this  amendment 
established  the  jury  system  as  an  institution  just 
as  Jesus  established  His  church  as  an  institution. 
In  practical  application  the  jury  as  an  institution 
finds  expression  in  a  local  jury  which  tries  the  ac- 
cused. Likewise,  the  church  as  an  institution  takes 
concrete  shape  in  a  local  congregation  in  a  given 
community. 

The  figure  of  a  building  was  used  for  the  church 
as  an  institution.    A  building  is  never  called  a  local 


20      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

church  in  the  New  Testament,  though  such  usage 
is  now  current.  Looked  at  as  an  institution  figured 
by  a  building,  the  fundamentals  are:  (1)  Christ  is 
the  designer.    He  designs  it  for  Kingdom  purposes ; 

(2)  He  is  the  architect.  He  specifies  the  material 
which  goes  into  the  building.  (3)  He  is  the  builder. 
He  selects  the  material  which  fits  into  the  specifica- 
tions. (4)  He  is  the  foundation.  Other  foundation 
can  no  man  lay.  (5)  He  is  the  owner.  *'My  church'' 
is  the  title  to  ownership.  (6)  He  is  the  occupant. 
He  inhabits  the  building  by  the  Holy  Spirit. 

The  figure  of  an  organism  was  used  for  the  church 
as  an  institution.  Looked  at  as  an  institution,  fig- 
ured by  an  organism,  the  thoughts  are:  (1)  Christ 
is  the  head.  His  rulership  is  exercised  through  his 
only  vicar,  the  Holy  Spirit.  The  assumption  by 
a  mere  man  of  this  sovereignty  is  blasphemy.  (2) 
The  church  is  Christ's  body.  That  body  is  vitally 
connected  with  the  head  and  draws  its  life  from 
that  source.    Cut  off  the  head  and  the  body  is  dead. 

(3)  Christ  is  also  ^^head  over  all  things  to  the 
church."  He  exercises  all  power  in  the  universe 
in  behalf  of  the  church.  (4)  The  church  expresses 
Christ's  fullness.  As  Christ  conveys  the  concep- 
tion of  God's  nature,  so  the  church  conveys  the  con- 
ception of  Christ's  love,  authority,  power,  glory. 

We  now  pass  on  to  the  second  significance  of  the 
term  ^^ church":  a  particular  congregation.  This  is 
the  predominant  use  in  the  New  Testament.  It 
means  the  regenerate  persons  in  a  locality  who 
unite  themselves  voluntarily  together,  in  conform- 
ity with  Christ's  laws,  for  establishing  His  king- 
dom in  the  earth.  Membership  in  a  church  is  not 
hereditary,  like  membership  in  a  family  or  state, 
but  is  optional. 


THE  MEANING  OF  THE  WOED  '^ CHURCH"   21 

The  earliest  churclies  probably  met  in  private 
homes.  The  Lord's  Supper  was  observed  in  these 
house-churches  (Acts  2:46).  The  primitive  church 
met  in  the  house  of  Mary,  mother  of  John  Mark 
(Acts  12:12);  and  in  the  house  of  James,  brother 
of  Jesus  (Acts  21:18).  Paul  sent  salutations  to 
at  least  three  house-churches :  to  the  church  meeting 
in  the  house  of  Aquila  and  Priscilla  (Rom.  16:5); 
to  that  meeting  in  the  house  of  Nymphas  (Col. 
4:15);  to  that  meeting  in  the  house  of  Philemon 
at  Colosse  (Phil.  2).  Gains  was  ''host  of  the  whole 
church.''  Possibly  three  other  house-churches  are 
referred  to  in  Eom.  16 :  14,  15  and  I  Cor.  16 :  15.  It 
was  perfectly  natural  for  congregations  to  meet  in 
private  houses.  Many  a  church  in  modern  times 
has  begun  in  a  private  dwelling.  The  First  Baptist 
Church  of  Richmond  was  constituted  in  1780  with 
fourteen  members  who  met  ''in  the  house  of  one 
Franklin"  at  the  northeast  corner  of  Carrington 
and  Pink  Streets.  Numerous  other  examples  could 
be  cited. 

Qualifications  for  member  ship  in  the  churches  of 
the  New  Testament  were  well  defined.  Not  all  res- 
idents of  a  town  could  participate  in  the  Greek 
assembly:  the  members  must  needs  be  freemen. 
Lineal  requisites  qualified  for  membership  in  the 
Jewish  congregation:  proselytes  must  needs  be  cir- 
cumcised. A  Christian  church  required  faith  and 
baptism  in  order  to  membership.  It  has  been  stated 
succinctly  as  faith-baptism.  A  New  Testament 
ecclesia  was  not  identical  with  the  Jewish  ecclesia 
and  the  terms  of  admission  were  entirely  diiferent. 
The  question  of  open  church  membership  was  not 
raised  for  the  very  simple  reason  that  different  de- 
nominations did  not  exist.    Departure  from  the  early 


22      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

inspired  principles  and  polity  is  the  source  of  that 
vexatious  question.  But  one  safe  course  is  to  be 
pursued — strict  adherence  to  the  divine  order.  This 
is  not  unbrotherly.  A  member  of  the  Knights  of 
Pythias  is  not  eligible  to  membership  among  Ma- 
sons by  virtue  of  his  membership  in  the  Pythians, 
and  vice  versa.  Every  secret  order  has  its  own 
initiation.  This  is  not  to  say  they  do  not  esteem 
and  love  the  other  orders.  Members  of  one  lodge 
pass  to  other  similar  lodges  without  a  new  initia- 
tion.    So,  with  Baptists  to-day. 

The  forjfi  of  government  of  these  local  churches 
was  congregational.  One  church  having  authority 
over  another  church,  or  one  man,  or  group  of  men, 
exercising  jurisdiction  over  a  church,  or  a  terri- 
tory of  several  churches,  is  foreign  to  the  New  Tes- 
tament. Those  nearest  Christ  interpreted  him  as 
placing  authority  in  the  membership  of  the  churches. 
Witness  the  nomination  of  Matthias  by  the  ^^one 
hundred  and  twenty"  (Acts  1:15-22);  the  choosing 
of  the  seven  by  "the  multitude  of  the  disciples" 
(Acts  6:2);  the  appointment  of  Barnabas  as  a  com- 
mittee by  "the  church  which  was  in  Jerusalem" 
(Acts  11:22);  the  setting  apart  of  Barnabas  and 
Saul  by  the  church  at  Antioch  (Acts  13:13);  the 
election  of  the  presbyters  by  the  vote  of  the  churches 
(Acts  14:23);  the  sending  of  Paul  and  Barnabas 
to  Jerusalem  on  the  circumcision  controversy  by 
the  church  at  Antioch  (Acts  15:3);  the  sending  of 
chosen  men  to  Antioch  "by  the  apostles  and  elders, 
mth  the  whole  church"  (Acts  15:  22) ;  the  taking  of 
apostles  even  to  task  and  passing  judgment  on  their 
conduct  and  the  recognition  by  apostles  of  the 
supremacy  of  the  local  assembly  (Acts  11:1-18); 
the  abundant  proofs  of  the  congregation's  control 


THE  MEANING  OP  THE  WORD  ''CHURCH"      23 

of  its  own  affairs  in  exercising  discipline  (I  Cor. 
5:4);  and  appointing  a  traveling  representative 
with  Paul  (II  Cor.  8:19). 

From  these  scriptures  it  is  evident  that  a  par- 
ticular assembly  was  self-governing.  There  was  no 
apostolic  hierarchy  even  when  and  where  the  in- 
spired apostles  were  present.  Jesus  safe-guarded 
his  churches  against  the  peril  of  the  episcopal  form 
of  government,  viz.,  autocracy ;  and  against  the  peril 
of  the  presbyterian  form  of  government,  viz.,  oli- 
garchy; by  establishing  a  democratic  form  of  gov- 
ernment in  which  the  government  was  of  the  people, 
for  the  people,  and  by  the  people. 

The  local  church  is  fundamental  in  the  propaga- 
tion of  the  gospel.  A  clear  understanding  of  a  gos- 
pel church  is  so  important  that  I  venture  to  consider 
the  subject  from  a  slightly  different  viewpoint  than 
the  one  just  presented.  Take  this  definition:  A 
gospel  church  is  an  organized  body  of  baptized  be- 
lievers equal  in  rank  and  privileges,  administering 
its  affairs  under  the  headship  of  Christ,  united  in 
the  belief  of  what  He  has  taught,  covenanting  to 
do  what  He  has  commanded,  and  cooperating  with 
other  like  bodies  in  Kingdom  movements.  Analyze 
this  definition. 

1.  An  organized  body.  A  church  is  not  a  mob, 
or  a  mass  meeting.  It  is  more  than  a  congregation 
John  the  Baptist  preached  to  multitudes  and  many 
of  them  followed  his  teaching  but  they  were  not  a 
church.  They  were  unorganized.  Jesus  began  the 
first  Christian  church  with  two  of  John^s  disciples. 
He  gathered  others  and  worked  the  material  into 
an  organization.  This  organization  He  filled  with 
power  on  Pentecost.  Wherever  in  the  course  of 
his  missions  Paul   planted   the   Gospel,   he  never 


2-i      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

counted  his  work  complete  until  lie  had  organized 
a  church  and  ordained  pastors  by  a  democratic  pro- 
cedure of  election  by  ^ '  show  of  hands. ' '  ( See  David 
Smith's  Life  and  Letters  of  Paul,  page  105.)  A 
building  is  not  essential  to  the  existence  of  a  church, 
but  organization  is.  The  building  is  useful,  the 
organization,  indispensable.  Immediately  after  a 
group  of  people  come  together  for  the  purpose  of 
constituting  a  church,  they  adopt  certain  principles 
as  their  binding  and  controlling  bonds.  They  then 
select  their  officers  and  perfect  such  organization 
as  may  promote  efficiency. 

2.  A  body  of  baptized  believers.  Baptism  means 
baptism.  The  Greek  word  was  not  translated  in  the 
King  James  or  Ee\dsed  Versions;  it  was  anglicized. 
Had  the  original  been  translated  it  must  necessarily 
have  been  ^' immerse,'^  as  in  the  Bible  Union  New 
Testament.  The  meaning  of  the  word,  the  descrip- 
tion of  the  administration,  the  symbolism  of  the 
ordinance,  the  uniform  practice  of  the  early  fathers, 
all  unite  in  emphasizing  immersion,  and  immersion 
only,  as  Christian  baptism.  This  baptism  is  for  be- 
lievers— those  who  have  exercised  saving  faith  in 
Jesus  Christ.  John  the  Baptist  demanded  a  change 
of  heart  before  he  w^ould  baptize  those  who  came 
to  him.  Jesus  commanded  that  discipling  should 
precede  baptism.  Those  who  *' gladly  received  His 
word''  were  baptized  by  Peter  and  his  co-laborers. 
Philip  ascertained  that  the  Eunuch  believed  before 
he  baptized  him.  Paul's  converts,  even  the  house- 
holds, are  described  as  believers.  Without  a  single 
exception,  baptism  in  the  New  Testament  was  al- 
ways upon  a  profession  of  faith.  In  all  the  re- 
corded instances  faith  "^receded  and  baptism  fol- 
lowed immediately/. 


THE  MEANING  OF  THE  WORD  '* CHURCH"   25 

This  doctrine  eliminates  infants  because  they  da 
not  need  baptism.  It  eliminates  the  unconverted 
because  they  are  unfit  for  baptism.  It  includes 
every  one  who  believes  on  the  Lord  Jesus  Christ 
as  his  personal  Saviour,  and  imposes  upon  every 
such  one  a  solemn  duty  to  obey. 

3.  A  body  equal  in  rank  and  privileges.  Ruling 
classes  are  foreign  to  a  gospel  church.  Jesus  con- 
demned such  custom  of  the  Gentiles  and  said  of  his 
people,  ^'it  shall  not  be  so  among  you.''  Officers  are 
chosen  for  service  not  for  dictation,  for  leadership 
not  for  lordship.  Except  as  one's  character  and 
service  may  have  given  him  the  confidence  of  his 
brethren,  one  has  no  more  influence  than  another 
in  a  New  Testament  church.  His  power  with  his 
fellow  members  is  not  official.  Even  the  pastor, 
whom  the  Holy  Spirit  makes  the  overseer,  cannot 
exclude  the  least  significant  member.  As  a  member 
of  the  local  church  his  rank  is  precisely  that  of  any 
and  every  other  member.  ^^ Orders"  in  the  ministry 
are  unscriptural  and  ^* orders"  from  the  pastor  are 
unauthorized. 

So  with  the  privileges  of  individuals, — they  are 
equal.  Only  in  a  gospel  church  is  this  true.  No 
other  denomination,  and  no  civil  government,  grants 
equal  suffrage  to  young  and  old,  rich  and  poor,  male 
and  female.  Membership  in  a  Baptist  church  entitles 
every  member  to  a  voice  and  to  a  vote.  Hence,  a 
Baptist  church  is  a  pure  democracy;  the  only  one 
in  the  world  to-day.  Of  course  these  privileges  are 
accompanied,  as  are  all  privileges,  by  penalty  for 
their  abuse.  Democracies  have  their  perils,  though 
they  are  of  a  nature  different  from  those  to  which 
other  governments  are  subject.  Enlightened  con- 
sciences are  the  safeguards  of  Baptist  churches. 


26      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

4.  A  body  administering  its  o^vn  affairs  under 
the  headship  of  Christ.  That  is  to  say,  a  Baptist 
church  governs  itself.  Its  '* authority^'  is  limited, 
however,  to  the  determination  of  its  o\vii  member- 
ship, che  administration  of  its  temporal  affairs,  and 
the  direction  of  its  own  corporate  spiritual  activi- 
ties. The  form  of  government  is  congregational 
as  distinguished  from  papistical,  episcopal,  or  pres- 
byterian.  It  has  all  needed  administrative  and  ju- 
dicial power.  From  its  decision  there  is  no  appeal, 
since  it  is  both  the  trial  court  and  the  supreme  court. 
It  constitutes  the  judge  and  the  jury.  It  has  no 
legislative  powers.  The  New  Testament  is  the  law 
and  Christ  is  the  law-maker.  He  is  ^*head  over  all 
things  to  the  church."  The  right  for  which  the 
small  nations,  and  the  oppressed  people  of  the  larger 
nations,  have  fought,  viz.:  to  determine  for  them- 
selves their  government  and  officials,  has  been  a 
fundamental  principle  in  a  Baptist  church  from  the 
very  beginning  of  Christian  history.  That  principle 
was  first  expressed  in  the  New  Testament  and  has 
been  recognized  as  a  guiding  rule  of  every  Baptist 
church  since  that  time. 

5.  A  body  united  in  the  belief  of  what  Christ  has 
taught.  This  means  the  *^ common  faith''  which 
is  also  the  '*  faith  once  for  all  delivered  unto  the 
saints."  Embraced  in  it  are  such  doctrines  as 
man's  sinful  nature  and  his  inability  to  save  him- 
self; God's  eternal  love  for  his  creatures;  Christ's 
deity  and  Saviourhood — He  was  God-man  and  made 
atonement  for  sin;  the  office  and  work  of  the  Holy 
Spirit;  escape  from  the  power  and  penalty  of  sin 
by  the  sinner's  repentance  towards  God  and  faith 
in  the  Lord  Jesus  Christ;  Christ's  ability  and  prom- 
ise to  keep  those  who  are  saved ;  the  two  ordinances 


THE  MEANING  OF  THE  WORD  ''CHURCH"      27 

in  tlieir  proper  order  and  significance;  the  churcli 
as  a  single,  spiritual,  democratic  group;  a  heaven 
of  unending  service  and  unalloyed  bliss  for  the 
saved  and  a  hell  of  eternal  misery  and  unmitigated 
suffering  for  the  impenitent. 

Baptists  may  fellowship  as  Christians  those  who 
do  not  hold  to  certain  of  these  tenets,  but  they  do 
not  fellowship  them  as  church  members.  They  may 
be  saved  and  not  be  in  a  church.  We  pass  no  judg- 
ment on  their  religion;  we  do  adhere  to  the  New 
Testament  in  our  church  fellowship.  It  follows  that 
an  intelligent  church  member  of  a  Baptist  church 
can  never  unite  with  a  body  that  repudiates  these 
doctrines  without  stultifying  his  conscience.  It  also 
follows  that  there  can  never  be  '*  organic  church 
union"  or  even  the  'interchange  of  church  mem- 
bership'* or  ^'open  communion''  until  "all  come  into 
the  unity  of  the  faith."  "How  can  two  walk  to- 
gether, except  they  be  agreed!" 

6.  A  body  covenanting  to  do  what  He  has  com- 
manded. Here,  in  addition  to  doctrine,  we  come 
upon  deeds.  Jesus'  repeated,  emphatic,  inescapable 
command  was  to  "go,"  "evangelize,"  "baptize," 
and  "teach."  To  omit  the  "make  disciples  of  all 
nations"  is  to  take  the  heart  out  of  the  commission. 
Whoever  does  so,  breaks  fellowship  with  real 
Baptists  and  disowns  Christ.  Therefore,  a  Baptist 
church  is  essentially  missionary.  Christ's  command 
constitutes  its  marching  orders ;  His  spiritual  weap- 
ons make  up  its  armor;  the  "ends  of  the  earth" 
are  its  objective. 

This  principle  should  be  inculcated  in  all  who 
unite  with  churches.  Too  often  they  are  received 
and  neglected  until  a  shock  is  needed  to  awaken 
them  to  missionary  endeavor,  as  persecution  scat- 


28      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

tered  abroad  the  Jerusalem  church.  The  pity  is 
that  some  never  awake.  They  live  as  missionary 
drones,  die  unwept  by  the  church  and  go  to  wear 
a  starless  crown.  If  their  souls  are  saved  *' their 
works  perish.*'  They  are  ^^ saved  yet  so  as  by 
fire."  Jesus  is  saying  to  some  very  ** orthodox" 
people:  *'Not  every  one  that  saith  unto  me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven;  but 
he  that  doeth  the  will  of  the  father  which  is  in 
heaven."  *^Why  call  ye  me  Lord  and  do  not  the 
things  I  have  commanded?" 

7.  A  body  cooperating  with  other  like  bodies  in 
Kingdom  enterprises.  The  proverb  runs:  ^^ Birds 
of  a  feather  will  flock  together."  Like  associates 
with  like.  This  principle  determines  church  mem- 
bership. It  should  also  determine  church  coopera- 
tion. The  principle  also  preserves  and  propagates 
birds,  animals,  and  plants.  Those  that  go  or  grow 
in  groups  crowd  the  others  out  and  preempt  the 
territory.  Here  is  a  lesson  writ  large.  ^*He  who 
runs  may  read." 

Paul  commended  the  Macedonian  churches  for 
their  readiness  to  help.  He  was  accompanied  by 
members  of  cooperating  churches  who  participated 
in  his  beneficent  work.  The  task  of  feeding  thou- 
sands of  poor  saints  in  Jerusalem  was  too  great  for 
any  one  church,  though  that  church  were  the  gen- 
erous Gentile  church  at  Antioch.  The  largeness  of 
the  undertaking  constituted  the  challenge :  the  spirit 
of  service  met  that  challenge  in  a  combined  effort. 
They  did  *^team  work." 

The  third  signification  of  the  term  ^^ church"  is: 
the  redeemed  of  all  time,  **But  ye  are  to  come  to 
Mount  Zion,  and  to  the  city  of  the  living  God,  the 
heavenly  Jerusalem,  and  to  myriads  of  angels,  to 


THE  MEANING  OF  THE  WORD  ''CHURCH''      29 

the  general  assembly  and  church  of  the  first-born, 
who  are  enrolled  in  heaven/'  (Heb.  12:22f.)  All 
from  Adam  to  Christ  who  were  saved  by  faith  in 
a  coming  Messiah,  will  be  members  of  this  church 
in  glory.  All  from  the  days  of  John  the  Baptist 
to  the  second  coming  of  Christ  who  are  saved  by 
faith  in  the  Son  of  God  will  be  members  of  this 
church  in  glory.  All  who  have  died  in  infancy,  and 
all  idiots,  are  saved  by  the  merits  of  Christ's  death 
and  will  be  members  of  this  church  in  glory.  This 
church  will  have  no  ordinances,  no  officers,  no  or- 
ganization. The  conditions  of  membership  are  re- 
generation, sanctification,  glorification.  It  is  future 
as  distinguished  from  the  present  church,  an  insti- 
tution focalizing  and  functioning  in  particular  con- 
gregations. This  church  is  to  be  the  Lamb 's  Bride. 
The  marriage  will  take  place  at  the  end  of  time. 
When  Christ's  redeeming  work  is  finished,  when 
all  enemies  are  put  under  His  feet,  when  death  is 
destroyed,  when  the  bodies  of  the  saints  are  raised 
and  re-inhabited  by  their  justified  spirits,  then  the 
glorious  church  as  a  beautiful  bride,  not  having  spot, 
or  wrinkle,  or  any  such  thing,  but  holy  and  without 
blemish,  will  be  presented  to  Jesus,  the  Groom 
(Eph.  5:27).  The  church  as  an  institution  then 
and  there  merges  into  the  church  in  glory.  That  is 
in  the  future.  How  far  we  do  not  know.  As  we 
contemplate  the  wrinkles  and  blemishes  of  the 
churches  of  the  present,  the  church  in  glory  seems 
remote. 

One  other  subject  remains  to  be  treated:  the  dis- 
tinction between  kingdom  and  church.  Here  there 
is  much  vague  and  confused  thinking.  It  will  aid 
in  clarifying  the  situation  to  bear  in  mind  that  the 
idea   contained  in   basileia,   kingdom,   is   different 


30      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

from  the  idea  contained  in  ecclesia.  The  kingdom 
of  heaven,  the  kingdom  of  God,  and  the  kingdom 
of  Christ  are  the  same  in  the  New  Testament.  They 
mean  the  domain  over  which  Christ  reigns  and  the 
sovereignty  which  He  exercises  in  that  domain. 
Sometimes  kingdom  means  the  territory,  sometimes 
the  reign,  sometimes  both.  The  kingdom  is  larger 
than  the  church  as  a  local  assembly  or  an  institu- 
tion. It  is  in  existence  now  while  the  church  in 
glory  is  in  the  future.  In  eternity  the  two  may 
become  one.  A  church  is  visible,  the  kingdom  is 
invisible.  Churches  are  organizations  the  mission 
of  which  is  to  enlarge  the  kingdom.  This  they  do, 
(1)  by  bearing  witness  to  the  historic  truths ,  of 
the  New  Testament;  (2)  by  the  proclamation  of  the 
gospel  among  all  nations;  (3)  by  the  exhibition  and 
inculcation  of  the  principles  of  Christianity.  Not 
all  members  of  local  churches  are  in  the  kingdom. 
Only  the  really  saved  are  under  Christ's  rulership. 
All  members  of  the  kingdom  will  ultimately  be  mem- 
bers of  the  church  in  glory.  Not  all  members  of 
the  kingdom  are  members  of  local  churches.  All 
the  saved  are  not  affiliated  with  the  churches, 
though  they  ought  to  be.  ^'Be  baptized '^  is  a  com- 
mand for  the  individual,  an  act  which  must  be  done 
both  by  an  outward  as  well  as  an  inward  obedience. 
It  is  obligatory  upon  every  believer.  Jesus'  way 
of  saying  converted  people  would  unite  with  a  church 
was  that  ''Men  do  not  light  a  lamp  and  put  it  under 
the  bushel,  but  on  the  lamp-stand;  and  it  shines  to 
all  that  are  in  the  house."  The  lamp-stand  is  the 
church.  "The  seven  lamp-stands  are  the  seven 
churches. ' ' 


CHAPTER  n 

JERUSALEM — THE  MOTHER  CHURCH 

Passover  and  Pentecost  were  the  great  days  with 
the  Jews.  Precisely  seven  weeks  intervened  between 
the  two.  Jesus  was  crucified  the  day  .before  the 
Passover  and  the  Holy  Spirit  was  poured  out  at 
Pentecost.  The  things  which  Jesus  did  and  taught, 
in  the  flesh  up  to  the  Passover,  He  continued  to  do 
and  teach,  by  the  Spirit,  through  the  church  after 
Pentecost.  There  was  an  interruption  of  fifty  days. 
During  the  first  forty  days  He  showed  himself  to 
be  alive  by  many  infallible  proofs,  appearing  to 
Mary  Magdalene ;  to  other  women ;  to  Peter ;  to  the 
two  on  the  way  to  Emmaus;  to  the  disciples,  with 
Thomas  absent;  to  the  disciples  with  Thomas  pres- 
ent; to  the  seven  beside  the  sea;  to  the  eleven  on 
a  mountain  in  Galilee ;  to  James ;  to  above  ^ve  hun- 
dred brethren,  and  to  those  the  day  He  ''was  taken 
up.''  These  appearances  brought  peace  and  reas- 
surance to  His  troubled  followers  and  converted 
His  unbelieving  half-brothers.  During  the  last  ten 
days,  one  hundred  and  twenty  disciples  were  wait- 
ing and  preparing  for  the  promise  of  the  Father. 
They  are  not  called  a  church  until  Acts  5 :  11,  but 
were  a  church  in  essence.  The  institution  which 
Jesus  established  first  localized  and  expressed  itself 
in  the  church  at  Jerusalem. 

1.  The  membership  was  cosmopolitan.  The  small 
number  included  all  classes  and  conditions.  Esti- 
mable ladies  like  Joanna  and  Susannah  from 
Herod's  court  were  on  an  equality  with  Mary  a 

31 


32      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

carpenter's  widow.  A  distinguished  lawyer,  Joseph 
of  Arimathea,  and  an  erudite  scholar,  Nicodemus, 
fellowshiped  and  followed  Galilean  fishermen  like 
Peter  and  John.  Simon  the  zealot  and  Matthew 
the  publican  dwelt  amicably  in  the  same  organiza- 
tion. The  membership  grew  rapidly  and  soon  that 
church  enrolled  a  rich  land  owner,  Joseph  of  Cyprus, 
and  penniless  Greek-speaking  Jewish  women.  No 
Sadducees  believed  in  Jesus  while  He  lived,  but 
probably  Sadducees  were  among  the  **  great  multi- 
tude of  the  priests  (who)  were  obedient  to  the 
faith;''  if  so,  converted  Pharisees  and  Sadducees 
were  leveled  and  united  by  Christian  bonds. 

A  rich  man's  church  or  a  poor  man's  church  is 
anomalous.  A  church  is  for  no  class  exclusively. 
In  a  local  church,  as  nowhere  else  on  earth,  it  ought 
to  be  true  that  **The  rich  and  the  poor  meet  to- 
gether. The  Lord  is  the  maker  of  them  all."  The 
brotherhood  of  man  is  an  impractical  dream  apart 
from  Christ.  He  is  the  only  bond  of  union.  In 
Him  all  fictitious  standards  disappear.  The  fierce 
lion  of  passion  and  anger,  and  the  timid  lamb  of 
innocence  and  helplessness  lie  down  together  in 
Him.  His  early  churches  had  in  them  more  power 
for  realizing  human  brotherhood  than  all  the  phi- 
losophies of  the  schools  and  all  the  governments  of 
the  nations. 

The  clash  between  classes  would  be  stilled  by 
heeding  the  voice  of  Christ  *'Ye  are  all  brethren." 
How  splendidly  the  first  Christian  church  demon- 
strated the  Master's  teaching!  How  beautifully 
His  true  churches  to-day  manifest  the  same  truth! 
On  the  Sunday  evening  of  the  first  day  of  Victory 
week  of  the  Baptist  75  Million  Campaign,  the  church 
which  had  been  asked  for  the  largest  quota  in  the 


JERUSALEM— THE  MOTHER  CHURCH    33 

Convention  had  the  amount  over-subscribed.  The 
spirit  of  thanksgiving  ran  high.  The  pastor  aban- 
doned the  regular  sermon  and  called  on  any  lay- 
men, who  wished  to  speak,  to  do  so.  Six  responded. 
Two  were  business  men,  one  was  a  lawyer,  one  a 
professor,  one  a  missionary,  and  one  a  laboring 
man.  No  speaker  repeated  what  another  had  said 
and  no  one  spoke  more  than  six  minutes.  The  last 
speaker,  the  laboring  man,  said:  *'I  should  like  to 
say  to  the  new  members^  and  strangers  that  I  am 
about  the  smallest  pebble' on  this  beach.  There  are 
men  in  this  church  worth  millions  more  than  I  am, 
for  I  am  not  worth  anything;  but  they  treat  me  as 
a  brother."  It  was  a  lovely  sentiment  and  lovelier 
because  it  was  true.  Macaulay,  in  his  Lays  of  An- 
cient Rome,  over-draws  the  picture: 

*^Then  none  was  for  a  party; 
Then  all  were  for  the  state; 
Then  the  great  man  helped  the  poor, 
And  the  poor  man  loved  the  great: 

Then  lands  were  fairly  portioned; 

Then  spoils  were  fairly  sold: 
The  Romans  were  like  brothers 

In  the  brave  days  of  old.'' 

It  would  be  impossible  to  overstate  the  equality 
of  believers  and  the  sense  of  brotherhood  in  the 
Jerusalem  church. 

2.  The  government  was  congregational  and  demo- 
cratic. Look  at  the  first  chapter  of  the  Acts.  The 
election  of  a  successor  to  Judas  is  under  consid- 
eration. Peter  takes  the  initiative  by  citing  the 
prophecy  of  David,  applying  it  to  the  case  in  point 
and  stating  the  qualifications  for  the  office.    Inci- 


34      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

dentally,  lie  says  Judas  fell  from  an  offlce,  not  from 
a  state  of  salvation.  Peter  does  not  presume  to 
nominate,  much  less  to  appoint  the  apostle.  Eleven 
apostles  are  there,  but  the  election  is  not  their  pre- 
rogative. Mary,  the  mother  of  Jesus,  is  there,  but 
she  is  ranked  no  higher  than  the  others.  She  is  not 
even  referred  to  hereafter  in  the  New  Testament. 
So  much  for  Mariolatry!  The  record  is  clear  and 
positive:  (1)  that  the  case  was  submitted  to  the 
entire  company  of  men  and  women;  (2)  that  they 
nominated  Barsabas  and  Matthias;  (3)  that  they 
prayed  the  Lord  to  show  which  of  the  two  He  did 
choose;  (4)  that  they  wrote  *^ Barsabas"  on  one 
table  or  ball,  and  ^^ Matthias"  on  another  and  put 
these  in  an  urn  and  shook  them  and  *' Matthias" 
fell  out  first.  The  word  for  lot  is  Kleros,  clergy. 
From  that  transaction  comes  the  term  ** clergy,"  for 
ministry.  It  was  the  last  use  of  lots  by  the  Chris- 
tians. The  Holy  Spirit  comes  immediately  as  their 
guide  and  they  have  better  means  of  ascertaining 
the  will  of  God.  Unfortunately  the  designation 
^^ clergy"  has  survived. 

After  this  church  had  grown  to  enormous  pro- 
portions, the  business  was  conducted  in  the  same 
democratic  way  as  when  it  numbered  one  hundred 
and  twenty.  **And  the  twelve  called  the  midtitude 
of  the  disciples  to  them  and  said,  It  is  not  proper 
that  we  should  leave  the  Word  of  God,  and  minister 
to  tables.  But,  brethren,  looTc  ye  out  among  you 
seven  men  of  good  repute,  full  of  the  Spirit  and  of 
wisdom,  whom  we  will  appoint  over  this  business. 
And  we  will  give  ourselves  to  prayer,  and  to  the 
ministry  of  the  Word.  And  the  saying  pleased  the 
whole  r/iultitude.  And  they  chose  Stephen  .  .  . 
whom  they  set  tefore  the  apostles"  (Acts  6:1-6). 


JERUSALEM— THE  MOTHER  CHURCH         35 

Those  six  verses  contain  five  unmistakable  refer- 
ences to  the  whole  congregation  of  believers  and 
show  plainly  that  the  multitude  of  believers  gov- 
erned themselves.  Internal  trouble  arose  and  the 
apostles  threw  the  whole  matter  upon  the  church. 
It  was  settled  by  creating  an  office  to  care  for  the 
temporalities  of  the  church.  The  seven  were  not  an 
order  in  the  ministry,  but  another  class  of  church 
officers  intended  to  make  it  possible  for  the  apostles 
and  pastors  to  devote  themselves  wholly  to  prayer 
and  preaching. 

James,  half-brother  of  our  Lord,  became  pastor 
of  this  first  church.  The  remaining  history  in  Acts 
is  consistent  with  the  record  in  the  first  two  elec- 
tions; the  church  managed  its  own  affairs.  The 
fact  of  Peter  and  John  going  to  Samaria  does  not 
contravene  the  doctrine  of  democracy.  They  were 
apostles  with  special  gifts  and  power,  and  had  no 
successors.  ** Apostolic  succession ''  is  a  vagary; 
the  *^  historic  episcopate  *'  is  an  unhistoric  vestige 
of  Romanism. 

3.  A  six-fold  unity  characterized  the  earliest 
Christian  church.  (1)  A  unity  of  place.  *^They 
were  all  together  in  one  place."  A  little  later  all 
that  believed  were  together.  Still  later,  they  were 
all  in  Solomon  ^s  porch.  The  members  of  that  con- 
gregation had  the  ^'church  going  habit."  They 
continued  in  it  steadfastly.  A  sadder  day  had 
dawTied  when  a  writer  found  it  necessary  to  exhort ; 
**Not  forsaking  the  assembling  of  yourselves  to- 
gether as  the  manner  of  some  is."  Church-going 
is  a  good  habit  in  itself.  Many  blessings  attend  it. 
Deacon  John  C.  Williams  of  Richmond  was  a  regular 
attendant  upon  all  the  services  of  his  church.  He 
walked  four-fifths  the  distance  around  the   globe 


36      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

going  to  and  from  the  First  Baptist  Church.  A 
son-in-law  once  asked  him,  as  he  started  to  prayer 
meeting  on  an  inclement  evening:  ''Mr.  Williams, 
do  you  always  feel  like  going  to  church ?''  "No,  not 
always,  but  I  make  it  a  rule  to  go  always  because 
I  ought.  Most  of  the  time  it  is  a  delight;  some- 
times, a  duty.'^ 

(2)  A  unity  of  purpose.  "They  were  all  of  one 
accord.^'  Their  minds  were  concentrated  on  one 
thing, — the  coming  of  the  promised  Paraclete.  Cu- 
riosity prompted  them  to  ask:  "Lord,  dost  thou  at 
this  time  restore  the  kingdom  to  Israel?'*  Jesus 
sternly  rebuked  their  curiosity.  It  was  not  for 
them  to  know  the  clironoSj  long  period,  nor  the 
kairos,  short  period.  The  important  thing  for 
them  was  equipment  for  service.  "But  ye  shall 
receive  power,  when  the  Holy  Spirit  has  come  upon 
you.''  Bidden  to  tarry  until  the  Comforter  came, 
they  obeyed  implicitly  and  unitedly.  They  knew 
what  they  needed  and  agreed  in  that  knowledge. 
Day  after  day  passed  without  a  sign  of  fulfillment ; 
but  they  stayed  together.  As  far  as  I  know,  the 
Spirit  comes  not  upon  a  divided  church.  Oh,  for 
that  oneness  of  purpose !  Better  fewer  members  in 
harmony  and  singleness  of  heart  than  large  num- 
bers rent  by  dissension  and  torn  by  discord.  "Of 
one  mind  in  the  Lord,"  "keeping  the  unity  of  the 
Spirit  in  the  bonds  of  peace,"  are  evidences  of  the 
strength  of  a  church. 

(3)  A  unity  of  prayer.  ' '  These  all  continued  with 
one  accord  in  prayer."  It  was  a  praying  church. 
Ten  days  were  well  spent  in  a  prayer  service.  Sixty 
times  two  were  "agreed  on  earth  as  touching"  one 
thing.  God  was  more  ready  to  bless  than  they  were 
to  receive.    Prayer  prepared  them  to  receive.    This 


JERUSALEM— THE  MOTHER  CHURCH    37 

prayer-habit  became  fixed.  They  were  constantly 
attending  on  the  prayers  (Acts  2:42).  They  live 
greatly  who  pray  habitually.  Troubles  came.  The 
Sanhedrin  inhibited  preaching.  The  disciples  be- 
took themselves  to  prayer.  They  asked  God  to  help 
them  to  do  their  part,  knowing  full  well  that  He 
would  do  His  part  (Acts  4:23-31).  By  prayer  the 
church  triumphed  over  religious  persecution.  Trou- 
bles thicken.  One  apostle  is  contemptuously  cut  off 
and  another  is  in  prison.  The  church  finds  its  re- 
course in  unceasing  prayer  (Acts  12:5,  12).  God 
delivered  Peter  from  the  prison  and  from  the  sol- 
diers. By  prayer  this  church  triumphed  over  state 
persecution. 

Good  singing  adds  to  the  interest  of  a  service. 
Good  scripture  reading  is  instructive.  Good  preach- 
ing is  winning.  Good  praying  is  the  most  effective 
of  all.  It  is  the  mightiest  force  a  church  can  employ. 
Forget  not  Tennyson's  lines: 

^^More  things  are  wrought  by  prayer 
Than  this  world  dreams  of.    Wherefore,  let 

thy  voice 
Eise  like  a  fountain  for  me  night  and  day. 
For  what  are  men  better  than  sheep  or  goats 
That  nourish  a  blind  life  within  the  brain, 
If,  knowing  God,  they  lift  not  hands  of 

prayer 
Both  for  themselves  and  those  who  call 

them  friend  r' 

Remember  the  five  young  Americans  in  the  hay- 
stack prayer  meeting.  Eemember  the  prayers  of 
Hudson  Taylor's  mother  for  her  wayward  son. 

(4)  A  unity  of  power.  ^^  Tongues  like  as  of  fire 
sat  upon  each  of  them."  Not  tongues  of  fire.  They 
could  not  have   endured  fire.     Tongues   like   fire, 


38      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

partin^^  asunder  as  flames  of  fire.  "And  they  were 
all  filled  with  the  Holy  Spirit,  and  began  to  speak 
with  other  tongues/'  This  experience  was  common 
to  all.  What  was  lost  at  Babel  was  regained  at 
Pentecost.  Jesus  had  kept  His  word,  their  prayers 
were  answered.  Evidences  of  the  Spirit's  presence 
were  external,  (a)  There  was  the  sound  of  a  wind, 
indicative  of  the  pervasive,  life-bringing  power  of 
the  Spirit.  ' '  The  wind  blows  where  it  will,  and  thou 
hearest  the  sound  of  it,  but  knowest  not  whence  it 
comes  and  whither  it  goes.  So  is  every  one  that  is 
born  of  the  Spirit."     Their  ears  heard  the  sound. 

(b)  There  appeared  lambent  tongues  like  that  on 
the  head  of  young  lulus  in  Virgil,  indicative  of  puri- 
fying power.     Their  eyes  beheld  the  phenomenon. 

(c)  They  all  began  to  speak  with  other  tongues  so 
that  the  crowds  from  different  parts  of  the  world 
heard  the  gospel  in  their  own  language.  The  in- 
tent of  the  Spirit  was  that  they  should  be  Christ's 
witnesses.  The  multitudes  '^wondered,"  were 
*^ amazed,"  "confounded." 

Evidences  of  the  Spirit's  presence  were  also 
internal,  (a)  A  clear  insight  into  the  scriptures. 
The  crowds  thought  the  disciples  were  drunk. 
Peter  quotes  at  length  the  prophecy  that  fits  the 
situation  exactly  and  declares  its  fulfillment.  They 
were  drunk,  but  theirs  was  a  spiritual  intoxication 
and  the  wine  which  they  drank  was  the  new  wine 
of  the  kingdom.  Peter  preached  a  brief  but  con- 
vincing sermon,  of  twenty-two  verses.  Ten  verses 
were  quotations  from  Joel  and  David  and  the  other 
twelve  verses  were  interpretations  and  applications 
of  those  ten.  (b)  A  holy  boldness.  All  the  apostles 
had  fled  when  Jesus  was  arrested.  Peter  had  denied 
Him  thrice.    Now,  what  a  change !    Peter  and  John 


JERUSALEM— THE  MOTHER  CHURCH    39 

are  unawed  in  the  presence  of  the  Sanhedrin,  un- 
intimidated  by  its  contemptuous  threats.  Their 
fearlessness  profoundly  impressed  the  rulers,  elders, 
scribes,  high  priests  and  others.  The  record  reads : 
*'And  beholding  the  boldness  of  Peter  and  John.'' 
The  group  in  John  Mark's  home  prayed,  *' Grant 
to  thy  servants  that  with  all  boldness  they  may 
speak  thy  word."  They  so  spake,  (c)  A  burning 
zeal.  A  new  passion  and  energy  came  with  the 
Spirit.  Fishing  nets  lost  their  charm.  Persecution 
was  but  a  wind  which  scattered  the  seed.  They 
went  everywhere  preaching  the  word.  Gibbon 
enumerates  the  inflexible  zeal  of  the  early  believers 
as  among  the  causes  of  the  rapid  spread  of 
Christianity  over  the  Eoman  Empire,  (d)  Mar- 
velous results.  Spiritual  power  is  a  thing  within. 
It  comes  from  above  and  dwells  in  and  works 
through  the  believer.  Under  one  sermon  three 
thousand  were  converted.  Two  chapters  later,  five 
thousand  men  were  believers.  Two  chapters  still 
further  on  we  are  told,  ' '  The  disciples  multiplied  in 
Jerusalem  exceedingly ;  and  a  great  multitude  of  the 
priests  were  obedient  to  the  faith."  These  large 
results  were  achieved  in  the  short  time  of  three  and 
one-half  years. 

The  relation  of  Spirit  baptism  to  water  baptism 
is  a  controverted  question.  Jesus  did  not  repudiate 
water  baptism  when  He  said:  ^^John  indeed  bap- 
tized with  water;  but  ye  shall  be  baptized  in  the 
Holy  Spirit,  not  many  days  hence."  He  simply,  by 
comparison,  prepared  them  for  the  higher  realm 
they  were  soon  to  enter.  The  comparison  shows  a 
three-fold  difference,  (a)  John  baptized  into  an 
element,  water.  They  were  to  be  baptized  into  a 
person,  the  Holy  Spirit.     First  that  which  is  nat- 


40      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

ural;  then  that  which  is  spiritual,  (b)  John's  bap- 
tism was  administered  once  and  the  believers  came 
up  out  of  the  water.  They  were  to  be  baptized  into 
a  permanent  element,  or  condition,  in  which  they 
should  abide,  (c)  John's  baptism  typified  a  break- 
ing with  sin.  The  baptism  of  the  Spirit  typified  a 
union  with  Christ.  Certainly  baptism  in  water  was 
not  superseded  and  abolished  as  the  peace-loving 
Quakers  teach.  The  converts  on  Pentecost  were 
baptized  just  as  converts  were  before  Pentecost. 
*^They  then  that  welcomed  His  word  were  bap- 
tized." The  practice  of  baptism  after  Pentecost 
was  uniform.  '  ^  But  when  they  believed  Philip  pub- 
lishing the  good  news  concerning  the  kingdom  of 
God  and  the  name  of  Jesus  Christ,  they  were  bap- 
tized, both  men  and  women"  (Acts  8:12).  Saul 
was  baptized  after  he  received  the  Holy  Spirit 
(Acts  9 :  18).  Cornelius  was  baptized  after  the  Holy 
Spirit  came  on  him  (Acts  10:44-48).  Baptism  and 
the  work  of  the  Holy  Spirit  went  along  together. 
The  Samaritans  were  baptized  and  then  endued. 
Saul  and  Cornelius  were  endued  and  then  baptized. 
There  is  no  authority  in  the  New  Testament  for 
abolishing,  or  for  changing,  baptism. 

The  Spirit  did  not  enter  the  world  at  Pentecost. 
He  moved  upon  the  face  of  the  waters  in  the  first 
chapter  of  Genesis.  He  strove  with  wicked  men  in 
the  sixth  chapter  of  Genesis.  David  prayed,  *^Take 
not  thy  Holy  Spirit  from  me."  The  prophets 
*^  searched  what  time  or  what  manner  of  time  the 
spirit  of  Christ  which  was  in  them  did  signify" 
(I  Peter  1:11).  Zacharias  and  Elizabeth  prophe- 
sied under  the  Spirit's  power.  Jesus,  before  the 
ascension,  breathed  on  His  disciples  and  said,  ^'Re- 
ceive ye  the  Holy  Spirit"   (John  20:22). 


JERUSALEM— THE  MOTHER  CHURCH         41 

There  is  a  difference,  however,  in  the  Spirit's 
office  and  work  under  the  new  dispensation.  Under 
the  old  dispensation  a  bad  man,  Saul,  had  the  spirit 
of  prophecy ;  under  the  new  dispensation,  the  Spirit 
is  given  to  none  but  good  men  and  He  keeps  them 
good.  He  is  in  rather  than  on  them.  Simon  Magus 
might  have  obtained  the  Spirit  under  the  old  dis- 
pensation, but  not  under  the  new.  Again,  in  the 
Old  Testament  the  Spirit  was  given  only  to  official 
persons,  judges,  kings,  prophets  (Judges  15:14). 
In  the  New  Testament,  He  is  for  all  believers.  **I 
will  pour  out  of  my  Spirit  upon  all  flesh,*'  old  men 
and  young  men,  males  and  females,  bond  and  free. 
Once  more,  in  the  Old  Testament  the  Spirit  in 
Judaism  was  not  missionary.  In  the  New  Testa- 
ment He  is  bestowed  for  service.  He  illumines  the 
mind  of  the  Christian;  He  convicts  the  heart  of  the 
sinner;  He  thrusts  forth  laborers  in  the  harvest 
field ;  He  seals  the  preached  word  unto  salvation. 

Two  things  are  true  of  every  Spirit-guided  worker 
in  the  Acts.  (1)  He  was  directed  to  the  right  per- 
son. The  angel  of  the  Lord  told  Philip  to  go  to  the 
desert  road.  He  found  an  inquiring,  receptive  soul. 
Paul  was  providentially  prohibited  from  preaching 
in  Bithjmia  and  sent  to  Europe,  (b)  He  had  the 
right  word  to  speak.  Philip  preached  unto  the 
Eunuch  Jesus  and  he  professed  faith.  The  Lord 
opened  the  heart  of  Lydia  and  she  gave  heed  to  the 
things  spoken  by  Paul. 

(5)  A  unity  of  practice.  The  Christian  commu- 
nity accepted  and  observed  two  rites.  Baptism  was 
administered  to  those  who  received  the  preached 
word.  The  great  command  of  Jesus  was  obeyed 
implicitly;  baptize  the  disciples.  Eepentance  was 
a   prerequisite:    *^ Repent   ye,    and   be    baptized." 


42      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

Faith  was  a  prerequisite :  * '  Then  they  that  received 
His  word  were  baptized. ' '  Repentance  and  faith  are 
the  human  side  and  regeneration  is  the  divine  side. 
When  a  sinner  repents  and  believes,  he  is  regen- 
erated by  the  Spirit  of  God.  When  he  is  regen- 
erated, he  is  a  proper  subject  for  baptism  and  that 
is  his  immediate  and  imperative  duty.  Salvation 
precedes  the  ordinances.  Abraham  was  justified  by 
faith  before  he  knew  aught  of  the  Mosaic  ritual  and 
ceremony.  John  the  Baptist  challenged  the  fruits 
of  repentance  of  some  who  came  to  his  baptism  and 
refused  to  baptize  them  (Matt.  3:7-10).  His  first 
note  was,  *' Repent  ye,  for  the  kingdom  of  heaven 
is  at  hand.''  He  preached  repentance  first,  and 
baptism  on  account  of  the  remission  of  sins.  Jesus 
and  His  apostles  made  disciples  before  they  bap- 
tized them  (John  4:1).  The  Jerusalem  church  ob- 
ser\^ed  the  same  order. 

Members  of  that  church  were  consistent  in  prac- 
tice in  other  fields  of  labor.  A  deacon  became  an 
evangelist.  His  first  converts  were  baptized  after 
they  believed  ^^the  good  tidings  concerning  the 
kingdom  of  God  and  the  name  of  Jesus  Christ'' 
(Acts  8:4).  On  the  second  occasion  of  his  evan- 
gelistic effort  the  enquirer  was  guided  by  the 
preacher  into  the  knowledge  of  Jesus  and  baptized 
after  he  received  that  saving  knowledge  (Acts 
8:34-39).  The  minute  description  of  the  ordinance 
leaves  no  doubt  as  to  the  mode.  As  to  the  meaning, 
it  was  an  expression  of  the  Eunuch's  faith  and  a 
pledge  of  his  allegiance  to  Jesus.  The  mission  of 
the  evangelist  was  to  preach  Jesus  and  baptize  those 
who  believed  in  Him.  Peter  commanded  his  six 
companions  to  baptize  the  converted,  spirit-endued 
Gentiles  in  Csesarea  (Acts  10:47f). 


JERUSALEM— THE  MOTHER  CHURCH    43 

Baptismal  remission,  as  expomided  by  Mr.  Alex- 
ander Campbell,  makes  a  believer's  salvation  con- 
tingent upon  an  ordinance  along  with  other  things ; 
whereas,  the  scriptures  teach  that  salvation  is  all 
of  grace  through  faith.  Two  thoughts  should  fix 
themselves  in  our  minds  about  Peter's  meaning  in 
Acts  2:38.  (1)  He  would  not  contradict  his  Lord. 
The  Master  instructed  *^that  repentance  and  remis- 
sion of  sins  should  be  preached  in  His  name  unto 
all  the  nations"  (Luke  24:47).  He  did  not  connect 
baptism  with  the  remission  of  sin.  He  did  say  that 
His  blood  was  ^'shed  for  many  unto  the  remission 
of  sins''  (Matt.  20:28).  If  it  was  His  blood  then 
it  was  not  the  water  of  baptism.  The  meaning  of 
Peter  was  analogous  to  that  of  Jesus  in  Matt.  16 :  16 : 
^^He  that  believeth  and  is  baptized  shall  be  saved; 
but  he  that  believeth  not  shall  be  condemned" — not 
because  he  is  not  baptized,  but  because  he  does  not 
believe.  (2)  He  would  not  contradict  himself. 
Three  times  in  Acts,  after  Pentecost,  Peter  men- 
tions the  remission  of  sins  and  in  no  instance  does 
he  associate  it  with  baptism.  ^*  Repent,  therefore, 
and  turn  that  your  sins  may  be  blotted  out"  (3 :  19). 
^'Him  did  God  exalt  as  a  Prince  and  a  Saviour,  with 
his  right  hand,  to  give  repentance  to  Israel,  and 
remission  of  sins"  (5:31).  *^To  him  all  the 
prophets  testify,  that  through  his  name  every  one 
who  believes  on  him  shall  receive  remission  of  sins" 
(10:43). 

The  logic  of  baptismal  regeneration  applied  to  the 
Lord's  Supper  leads  to  transubstantiation.  The 
belief  in  baptismal  remission  produced  two  opposite 
evil  results,  (a)  The  postponement  of  baptism  as 
long  as  possible,  to  be  sure  all  sins  were  washed 
away,     (b)   The  baptism  of  infants,  lest  they  die 


44      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

unbaptized  and  be  lost.  The  bitterest  waters  that 
ever  flowed  from  a  religious  fountain  are  the  union 
of  church  and  state,  and  religious  persecution. 
They  both  have  their  source  in  baptismal  regen- 
eration. Mr.  Campbell  made  too  much  of  baptism; 
certain  Pedobaptists  mal^e  too  little  of  it;  the  first 
church  practiced  it  as  an  act  of  obedience  by  the 
saved. 

The  Lord's  Supper  was  the  other  ordinance  of 
this  church.  They  were  constantly  attending  ^'upon 
the  breaking  of  bread."  A  new  ordinance  was  in- 
stituted by  Jesus  the  night  of  His  betrayal.  The 
Passover  symbolized  the  theocracy  of  the  past. 
The  Supper  s^rmbolized  the  vital  relation  of  the  be- 
liever with  the  invisible  King.  Jesus  paid  homage 
the  last  time  to  the  past  and  gave  a  new  symbol  to 
be  honored  in  the  future.  The  Supper  was  an  out- 
ward embodiment  of  the  New  Covenant,  more 
spiritual  than  the  old  and  equally  as  vivid.  Its 
meaning  to  the  saints  was  profound  and  precious. 
They  saw  in  it:  (1)  An  abiding  memorial  to  their 
Lord;  (2)  an  impressive  enforcement  of  dependence 
on  the  merits  of  His  death  as  a  sacrifice  for  sin; 
(3)  a  constant  reminder  of  their  need  of  spiritual 
participation  with  Him  as  the  bread  of  life;  (4)  the 
bond  of  a  new  brotherhood;  (5)  the  token  of  His 
return. 

Baptism  and  the  Lord's  Supper  were  the  only 
two  outward  forms  in  the  new  society.  They  were 
divinely  created  in  their  number  and  nature.  Bap- 
tism was  administered  once  for  all.  The  Supper 
was  administered  frequently,  probably  weekly,  or 
daily,  in  Jerusalem.  No  human  authority  can  add 
another  ordinance.  These  two,  no  more.  No  human 
authority  can  change  the  ordinances  or  their  simple, 


JERUSALEM— THE  MOTHER  CHURCH    45 

scriptural  symbolism;  this  and  nothing  else.  Bap- 
tism is  a  symbol  that  we  are  in  Christ;  the  Lord's 
Supper  is  a  symbol  that  Christ  is  in  us. 

(6)  A  unity  of  possessions.  A  situation  devel- 
oped in  the  Jerusalem  church  which  has  been  the 
source  of  widespread  controversy  and  misunder- 
standing. I  refer  to  the  community  of  property  in 
Acts  2 :  44f  and  4 :  32-37.  On  that  passage  and  prac- 
tice some  base  the  Christian  authority  for  socialism. 
Such  socialists  advocate  the  nationalization  of  in- 
dustry and  the  abolition  of  private  property.  They 
contend  that  this  scripture  teaches  that  the  rich 
and  poor  should  put  all  their  property  in  a  common 
fund  and  have  equal  access  to  that  treasury.  They 
are  not  troubled  by  the  well  recognized  fact  that  if 
equality  of  property  were  established  to-day  there 
would  be  inequality  to-morrow,  if  men  were  allowed 
to  trade.  They  stand  firmly  upon  the  righteousness 
and  wisdom  of  a  supposed  apostolic  precedent. 

Does  this  scripture  teach  socialism?  Well,  if  it 
does  it  is  voluntary  socialism.  What  they  did  was 
not  under  the  requirements  of  law  or  in  obedience 
to  a  divine  command.  Jesus'  instruction  to  the  rich 
young  ruler  does  not  contravene  this  position.  The 
young  man's  goods  were  impeding  his  development, 
circumscribing  his  horizon,  dwarfing  his  spiritual 
capacity;  and  Jesus  put  his  finger  on  the  place  of 
weakness  and  pain  in  his  life.  Elsewhere,  Jesus 
gave  different  instructions  to  seekers  after  salva- 
tion. Always,  He  sought  to  remove  the  obstacle 
between  the  sinner  and  Christ.  In  the  case  of  the 
young  ruler  the  obstacle  was  his  goods.  Joseph  of 
Arimathea  was  not  required  to  sell  his  property 
and  it  was  in  his  newly-hewn  and  costly  tomb  that 
Jesus'  body  found  a  decent  burial.    The  owner  of 


46      THE  CHURCHES  OP  THE  NEW  TESTAMENT 

the  olive  grove  east  of  Jerusalem  was  not  com- 
manded to  sell  his  valuable  suburban  property.  It 
was  there  Jesus  found  a  quiet  retreat  from  the 
noise  and  conflict  of  the  city,  and  a  trysting  place 
for  communion  with  the  Father.  A  rich  friend  of 
Jesus  in  the  Holy  City  owned  a  home  sufficiently 
large  to  entertain  thirteen  guests  on  short  notice. 
Jesus'  parents  were  poor.  He  remained  poor.  He 
comforted  and  cheered  the  poor.  He  warned  the 
rich.  But  He  also  saved  the  rich  and  accepted  and 
enjoyed  their  friendship. 

The  Bible  is  its  own  best  interpreter.  Chapter 
five  of  the  Acts  removes  all  doubt  about  the  mean- 
ing of  the  community  of  goods  and  shows  it  to  be 
purely  voluntary.  Peter  said  to  Ananias,  ^' While 
it  (the  land)  remained,  did  it  not  remain  thine 
own!"  There  is  positive  authority  for  the  right  of 
private  property.  **And  after  it  was  sold,  was  it 
not  in  thine  own  power*?"  He  was  not  under  any 
command  to  give  it  all.  He  wanted  credit  for  great 
liberality  without  in  fact  being  very  liberal,  and 
God  struck  him  dead,  not  because  he  did  not  give 
all,  but  because  he  acted  and  told  a  lie  to  God.  He 
is  more  merciful  now  than  He  was  then.  If  He 
should  kill  all  the  people  in  the  churches  to-day  who 
tell  stories  about  what  they  are  able  to  give,  and 
what  they  do  give,  the  slain  of  the  Lord  would  be 
many,  and  some  churches  might  not  have  enough 
members  left  to  hold  a  business  meeting. 

If  further  proof  be  wanted,  it  ought  to  be  suffi- 
cient to  say  that  no  other  church  in  the  New  Testa- 
ment had  a  community  of  goods.  Trusteeship  was 
taught  by  Jesus  and  Paul,  but  not  socialism.  And, 
furthermore,  this  one  experiment  was  a  failure. 
Other  churches  by  spontaneous  outburst  sent  succor 


JERUSALEM— THE  MOTHER  CHURCH         47 

to  feed  the  poor  saints  in  Jerusalem.  Paul  care- 
fully organized  a  host  of  independent  churches  in 
cooperative  brotherly  action,  caused  by  the  break- 
down of  the  community  of  goods  in  Jerusalem. 
This  was  not  a  shining  example  of  an  ideal  social 
system. 

But  we  must  not  miss  entirely  the  force  of  this 
community  of  goods.  It  speaks  well  for  the  faith, 
enthusiasm,  and  devotion  of  the  members  that  they 
were  willing  to  give  all  to  finance  the  struggling 
cause.  It  was  expected  that  Christ's  return  from 
heaven  was  imminent.  In  the  paradisiacal  joy  of 
Pentecost  **no  one  said  that  aught  of  the  things 
which  he  had  was  his  own,  but  they  had  all  things 
common.''  The  situation  was  unusual.  A  gracious 
revival  was  in  progress.  Some  lost  their  means  of 
support  by  becoming  Christians.  Thousands  re- 
mained in  Jerusalem  longer  than  they  expected. 
They  were  without  places  to  sleep  and  without  food. 
The  church  made  common  cause.  Every  one  put  all 
he  had  at  the  disposal  of  the  church  to  meet  an 
emergency.  I  have  seen  the  same  spirit  manifested 
at  a  district  association  in  Virginia.  Thousands 
were  fed  by  the  whole  church  spreading  their  bas- 
kets in  common  on  the  long,  hospitable,  and  sump- 
tuous table.  I  believe  in  that  form  of  *^  social- 
ism. ' ' 

4.  The  church  triumphed  over  persecution.  Our 
Saviour  had  foretold  that  persecution  awaited  His 
followers.  He  forearmed  them  by  forewarning 
them.  They  need  never  fear.  It  should  be  given 
them  what  to  speak.  He  would  be  with  them  in 
the  hour  of  trial  and  all  the  way.  His  words  as 
to  persecution  and  preservation  came  true  in  short 
time.     First,  the  Sadducees  were  enraged  by  the 


48      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

doctrine  of  the  resurrection.  They  were  material- 
ists. No  angel,  no  spirit,  no  resurrection,  or  gen- 
eral judgment  was  their  negative  creed.  Peter 
habitually  and  persistently  preached,  as  an  eye 
witness,  the  resurrection  of  Christ.  On  Pentecost: 
**This  Jesus  God  raised  up,  of  which  we  are  wit- 
nesses.'' Acts  2:31.  In  Solomon's  porch:  *'Whom 
God  raised  from  the  dead,  of  which  we  are  wit- 
nesses." Acts  3:15.  ''God,  having  raised  up  his 
Servant,  sent  him  to  bless  you,  in  turning  away 
every  one  of  you  from  your  iniquities."  Acts  3 :  26. 
Before  the  Sanhedrin:  "In  the  name  of  Jesus 
Christ  the  Nazarene,  whom  ye  crucified,  whom  God 
raised  from  the  dead. ' '  Acts  4 :  10.  Throughout 
Jerusalem:  "With  great  power  the  apostles  gave 
their  testimony  to  the  resurrection  of  the  Lord 
Jesus."  Acts  4:  32.  Before  the  Sanhedrin  the  sec- 
ond time :  "The  God  of  our  fathers  raised  up  Jesus, 
whom  ye  slew,  hanging  him  on  a  tree  .  .  .  and  we 
are  witnesses  of  these  things."  Acts  5:30,  32. 
Six  times  in  five  chapters  the  resurrection  is 
preached. 

That  doctrine  cut  under  the  Sadducees'  position, 
destroyed  their  influence,  endangered  their  posi- 
tion, and  imperiled  their  lives.  They  resolved  to 
fight.  Force,  not  argument,  was  the  weapon  which 
they  wielded.  Twice  the  apostles  were  imprisoned. 
Once  they  were  released  with  a  threat  suspended 
over  them.  The  second  time,  Gamaliel's  counsel 
saved  their  lives,  and  they  escaped  with  a  beating. 
Threats  and  imprisonments  did  not  stop  the  apostles 
nor  destroy  the  truth.  The  number  of  believers  be- 
came about  five  thousand  men  at  the  very  time  the 
apostles  were  first  in  prison.  Miraculous  manifes- 
tations  were   given   the   church,   hypocrites   were 


JERUSALEM— THE  MOTHER  CHURCH    49 

killed,  the  people  magnified  the  apostles,  who  re- 
joiced that  they  were  accounted  worthy  to  suffer 
dishonor  for  the  Name.  Jesus  told  them,  **Ye  shall 
be  hated  of  all  men  for  my  name's  sake.''  The 
cheerfulness  and  heroism  with  which  they  bore 
themselves  promoted  their  cause  and  defeated  the 
Sadducees.  Convincing  preaching,  earnest  living 
and  mighty  doing  commended  their  cause  to  the 
people.  The  more  they  were  persecuted,  the  more 
they  grew. 

Second,  the  Pharisees  were  angered  by  Stephen's 
wonders  and  signs.  He  wounded  their  dearest 
prejudices  by  his  preaching  and  conduct.  The  issue 
was  not  the  resurrection.  It  was  the  value  and  per- 
manence of  the  old  dispensation.  Stephen  proved 
the  superiority  of  Christ's  sacrifice,  priesthood,  and 
temple.  His  deeds  confirmed  and  vindicated  his 
doctrine.  Discussion,  not  force,  was  the  weapon 
his  enemies  employed.  They  disputed  with  him, 
**and  were  not  able  to  resist  the  wisdom  and  spirit 
with  which  he  spoke."  Bested  in  debate,  they 
suborned  witnesses  and  accused  him  of  profanity. 
His  noble  defense  added  fuel  to  the  flames  of  their 
wrath.  They  gnashed  their  teeth.  They  stopped 
their  ears  that  they  might  not  hear  the  preacher's 
voice.  They  rushed  upon  him  as  dogs  upon  a  beast. 
They  cast  him  out  of  the  city  and  stoned  him.  The 
light  which  shines  on  angels'  faces  beamed  from 
his  countenance.  Heaven  opened  before  his  closing 
eyes.  Jesus,  represented  elsewhere  as  seated  by  the 
throne  of  God,  rose  and  stood  in  defense  of  his 
martyred  disciple.  A  prayer  for  the  persecutors 
ascended  from  his  dying  lips.  The  chief  of  his 
opponents  never  got  away  from  the  sight  of  the 
dying  saint. 


50      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

**Si  Stephanus  iion  sic  orasset, 
Ecclesia  Paulum  non  habere!/ ' 

**If  Stephen  had  not  so  prayed 
The  church  had  not  had  Paul/' 

Persecution  which  had  been  confined  to  an  indi- 
vidual spread  into  a  storm  that  swept  all  the  church 
from  Jerusalem,  except  the  apostles.  They  went 
preaching.  Crowds  gave  heed  with  one  accord. 
The  ablest  of  the  Pharisees  was  converted.  The 
church  won  its  greatest  convert. 

Third,  the  Jewish  state  essayed  to  succeed  where 
the  Sadducees  and  Pharisees  had  failed.  Herod 
Agrippa,  the  king,  put  forth  his  hand  to  harm  some 
of  the  church.  James,  the  apostle,  he  beheaded. 
Peter,  he  imprisoned.  Prison  bars  could  not  hold 
the  man  whom  God  protected.  Once  before  an 
angel  freed  him.  '^The  angel  of  the  Lord  en- 
campeth  round  about  them  that  fear  him,  and  de- 
livereth  them."  An  angel  of  deliverance  released 
Peter  and  an  angel  of  judgment  smote  Herod. 
Worms  ate  his  corrupt  body.  The  word  of  God 
grew  and  multiplied.  No  weapon  formed  against 
a  faithful  and  fearless  church  prospered.  The  Sad- 
ducean  persecution  was  brought  to  a  close  by  the 
considerate  counsel  of  Gamaliel.  The  Pharisean 
persecution  failed  when  its  protagonist,  Saul,  was 
converted.  The  Jewish  State  persecution  was  in- 
terrupted when  God  struck  Herod  from  the  pinnacle 
of  power  and  popular  adulation. 

May  it  not  be  that  there  is  too  much  concord  be- 
tween the  world  and  the  churches  due  to  the  com- 
promising attitude  of  the  churches?  Are  we  not 
too  timid  about  opposing  errors  of  doctrine  and  the 
ways  of  wickedness?    Every  pastor  in  a  city  church 


JERUSALEM— THE  MOTHER  CHURCH    51 

must  choose  between  being  a  trimmer  and  a  prophet. 
If  he  is  a  trimmer  the  wicked  will  praise  him,  toast 
him,  crown  him.  If  he  is  a  prophet  who  preaches 
a  strong,  sound,  pure  gospel  the  liberals  will  call 
him  narrow.  Yet  in  this  way  is  found  the  unfad- 
ing crown.  **Woe  unto  you  when  all  men  speak 
well  of  you,"  was  spoken  by  a  gentle,  peace-loving 
Saviour.  A  church  and  preacher  must  not  be  bel- 
ligerent; they  must  be  courageous  and  true.  The 
same  God  who  cared  for  the  Jerusalem  church  still 
lives  and  cares  for  His  own. 

The  struggle  of  Virginia  Baptists  for  religious 
freedom  is  a  case  in  point.  They  were  the  last 
denomination  to  enter  the  Colony.  Persecution 
was  rampant.  They  suffered  most.  Through  those 
trying  years  they  never  dipped  their  colors.  Others 
petitioned  for  toleration;  they  petitioned  for  lib- 
erty. Others  would  accept  the  *' Apportionment 
Bill";  they  uniformly  insisted  upon  complete  sepa- 
ration of  church  and  state.  Baptists  were  mal- 
treated elsewhere,  but  nowhere  else  did  they  en- 
counter so  many  prohibiting  laws  as  in  Virginia. 
The  history  reads  like  the  early  chapters  of  Acts. 
Where  they  were  persecuted  the  most  severely  for 
conscience'  sake,  they  grew  the  fastest.  In  1768 
there  were  only  four  or  five  Baptist  churches  in 
Virginia.  In  1788  there  were  about  one  hundred. 
They  increased  from  no  preachers  to  nearly  one 
hundred.  They  took  first  place  among  the  Baptists 
of  all  the  colonies  in  twenty  years.  Within  thirty- 
five  years  they  out-numbered  all  Baptists  in  the 
United  States  outside  of  North  Carolina. 

I  have  not  meant  to  say  that  the  first  Christian 
church  was  perfect.  That  attribute  belongs  alone 
to  the  church  in  glory.    The  First  church  was  lack- 


52      THE  CHURCHES  OP  THE  NEW  TESTAMENT 

ing  in  a  comprehensive  understanding  of  the  scope 
of  the  gospel,  but  its  horizon  gradually  widened. 
The  oft-heard  charge  that  it  was  anti-missionary 
is  not  substantiated  by  the  records.  Half  heathen 
in  Samaria  and  Gentiles  in  Caesarea  were  evan- 
gelized by  members  of  this  church.  Assembled  in 
solemn  council,  the  church  disclaimed  responsibility 
for  the  trouble-making  circumcisionists,  and  re- 
fused to  lay  upon  the  Gentile  Christians  any  un- 
necessary burden.  Acts  15 :  25-28.  A  church  which 
preserved,  in  a  large  and  cosmopolitan  membership, 
a  spirit  of  brotherhood  and  unity;  a  church  which 
made  wise  selection  of  its  officers  and  conducted  its 
affairs  in  an  orderly  and  judicious  manner;  a 
church  under  whose  ministry  thousands  were  con- 
verted in  three  years;  a  church  which  continually 
attended  to  public  worship,  contribution  worship, 
the  Lord's  Supper  worship,  and  the  prayer  meet- 
ing worship;  a  church  whose  philanthropy  has  not 
been  surpassed  in  the  history  of  man;  a  church 
whose  scattered  membership  went  everywhere 
preaching  the  word;  a  church  which  won  against 
the  lawless  opposition  of  skeptical  Sadducees,  proud 
Pharisees  and  a  stubborn  state,  is  worthy  of  study, 
of  commendation,  and  of  emulation.  Such  was  the 
mother  church  at  Jerusalem. 


CHAPTER  III 

ANTIOCH — THE   MISSIONAEY    CHUKCH 

Mythology  played  around  Antioch  and  Syria 
more  than  around  the  site  of  any  other  New  Testa- 
ment church.  Six  miles  to  the  east  was  the  ill- 
famed  Valley  of  Daphne.  Diana,  the  goddess  of 
the  chase,  attended  by  a  bevy  of  beautiful  maidens 
frequented  this  valley.  One  day,  the  story  goes, 
she  was  visited  here  by  her  brother,  Apollo.  He 
saw,  loved  and  sought  Diana's  fairest  nymph, 
Daphne.  The  nymph  fled  and  Apollo  pursued 
hotly.  In  her  flight  Daphne  prayed  to  her  mother, 
Earth,  for  protection  and  was  immediately  changed 
into  a  laurel.  Thus,  the  laurel  became  sacred  to 
Apollo  and  the  emblem  with  which  victors  were 
crowned.  Thus,  this  valley  was  named  Daphne  and 
became  sacred  to  Apollo  and  Diana.  It  became 
such  a  center  of  worship  and  pleasure  that  Antioch 
is  sometimes  called  ^^ Antioch  near  Daphne."  The 
grossest  excesses  were  practiced  by  heathen  wor- 
shipers, vice  promoters  and  Roman  soldiers. 
^^Daphnic  morals"  became  a  synonym  for  the 
worst.  The  satirist  and  reformer,  Juvenal,  charged 
that  Rome  was  corrupted  by  the  superstitions  and 
indulgences  from  Daphne:  ^*The  waters  of  the 
Orontes  overflowed  into  the  Tiber." 

Typhon,  a  terrible  dragon,  who  waged  bitter  war 
with  Zeus,  was  killed,  so  the  legend  runs,  by  a 
thunderbolt  and  buried  in  the  mountain  near  An- 
tioch. His  writhing  under  the  mountain  was  the 
mythological  reason  for  the  numerous  earthquakes. 

53 


54      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

No  city  lias  been  so  devastated  by  earthquakes  as 
has  Antioch. 

Another  legend  is  to  the  effect  that  a  gifted 
actress  was  once  performing  in  the  theater  of 
Antioch  while  the  Persians  were  besieging  the  city. 
The  enraptured  audience  applauded  a  gesture  and 
sentence  as  the  actress  outstretched  her  arm  toward 
the  mountain  and  exclaimed:  ** Behold  the  Persians 
are  come."  They  thought  it  a  part  of  the  play. 
Persian  arrows  pierced  them  through  and  left  them 
dead  in  their  seats.  Disaster  befell  them,  as  it  did 
the  dwellers  in  Herculaneum,  at  a  moment  when 
the  pleasures  of  the  flesh  had  banished  from  their 
fickle  and  frivolous  minds  all  thought  of  death. 

Another  legend  tells  how  the  flight  of  a  flock  of 
birds  guided  Seleucus  from  his  religious  devotions 
on  Mount  Casius  to  the  seaport  which  he  founded  on 
the  Mediterranean  and  which  became  the  gate  to 
Antioch  from  the  west.  Still  another  legend  re- 
lates that  while  Seleucus  was  sacrificing  in  Anti- 
gonia,  the  capital  of  his  conquered  rival,  an  eagle 
swooped  down  on  the  altar,  seized  a  piece  of  meat 
and  flew  away  to  Mount  Silpius  at  the  southern 
edge  of  the  plain,  beside  the  Orontes.  The  victor 
interpreted  the  omen  that  the  gods  thus  designated 
the  site  of  his  capital.  Accordingly,  he  destroyed 
Antigonia  and  built  Antioch  on  the  rising  ground 
between  the  river  Orontes  and  the  high  slopes  of 
Mount  Silpius. 

Passing  from  legend  to  history :  Seleucus  Nicator 
was  the  favorite  general  of  Alexander  the  Great. 
He  commanded  the  Macedonian  Horse.  Two  dec- 
ades of  strife  followed  the  death  of  Alexander. 
The  battle  of  Ipsus,  B.  C.  301,  thwarted  the  ambi- 
tions of  Antigonus.     After  many  divisions,  there 


ANTIOCH— THE  MISSIONARY  CHIIRCH        55 

grew  out  of  the  universal  empire  five  monarcliies 
of  decidedly  Hellenistic  character.  One  of  these 
was  Syria,  over  which  Seleucus  ruled.  Mesopo- 
tamia belonged  to  his  domain  and  Coele-Syria  was 
added  to  the  Kingdom  of  the  Seleucidae  by  the 
battle  of  Paneas,  B.  C.  198,  when  Antiochus  Epi- 
phanes  defeated  Scopas,  the  general  of  Ptolemy. 

The  custom  in  ancient  times  was  for  conquerors 
to  commemorate  their  victories  by  building  cities. 
Seleucus  excelled  all  others  in  this  respect.  He 
founded  thirty-four  cities,  sixteen  of  which  he 
named  for  his  father's  family,  Antioch.  The  great- 
est of  his  cities  was  Antioch  in  Syria.  For  a  thou- 
sand years  it  controlled  the  commerce  of  the  Meso- 
potamian  plain.  It  was  the  gateway  to  the  east 
and  the  third  largest  city  in  the  Roman  empire. 
The  first  great  white  way  was  in  Antioch.  The 
Antiochians  robbed  the  night  of  its  pall  and  turned 
it  into  a  perennial  day  of  pleasure.  Who  has  not 
walked  with  Ben  Hur  about  the  streets  of  Aoitioch, 
seen  Messala  gambling  with  his  friends  on  the  island 
in  the  river,  and  sat  in  the  hippodrome  where  the 
Jew  guided  his  four  fleet  Arab  steeds  through  the 
mazes  of  the  chariot  race  in  the  contest  with  the 
Roman  ? 

In  this  capital  city  of  the  East,  so  full  of  mytho- 
logical lore,  so  sunken  in  moral  turpitude,  so  poten- 
tial in  commerce,  so  influential  in  politics,  so  rich 
in  history,  the  first  missionary  church  was  consti- 
tuted. The  plan  of  procedure  in  establishing  Chris- 
tianity was  to  capture  the  cities  for  Christ.  As 
go  the  cities,  morally  and  religiously,  so  goes  a 
country.  Who  saves  his  city  saves  all  things.  The 
city  is  the  center  from  which  radiate  the  forces 
that  build  up  or  pull  down  a  civilization.     Cities 


56      THE  CHURCHES  OF  THE  NEW  TESTAIVfENT 

are  the  most  difficult  problems  confronting  Christian- 
ity in  America.  The  gospel  attacked  the  city  prob- 
lem first. 

The  church  at  Antioch  had  its  origin  as  follows : 
Certain  Syrian  Jews  were  in  Jerusalem  and  heard 
Peter's  memorable  sermon  and  were  converted. 
Nicolaus  of  Antioch  was  one  of  the  seven  set  apart 
to  look  after  the  tables.  When  persecution  drove 
the  brethren  from  Jerusalem  some  of  them  from 
Cyprus  and  Cyrene  went  as  far  as  Antioch  and 
preached  to  the  Greeks  also  the  good  news  of  the 
Lord  Jesus.  The  hand  of  the  Lord  was  with  them 
and  a  great  number  turned  to  the  Lord. 

The  Jerusalem  church,  hearing  of  the  happenings 
in  Antioch,  sent  Barnabas  to  inspect  this  work  among 
the  Gentiles.  Barnabas  was  a  Hellenist  and  a  man 
of  high  rank,  distinguished  presence,  deep  sympathy, 
open  mind,  broad  vision,  liberal  spirit,  and  keen  per- 
ception. He  was  a  good  man,  not  full  of  prejudice 
but  full  of  the  Holy  Spirit  and  of  faith, — faith  in  God 
and  faith  in  his  neighbors.  He  goes  forth,  a  com- 
mittee of  one,  without  instructions.  Spurgeon  said : 
^^The  best  committee  is  a  committee  of  three  with 
two  of  them  sick  a-bed. ' '  Peter  and  John  had  inves- 
tigated the  situation  in  Samaria  and  now  Barnabas 
is  sent  on  a  somewhat  similar  mission.  It  was  the 
longest  continuous  journey  taken  thus  far  in  the 
interest  of  Christianity,  farther  from  Jerusalem 
than  Joppa,  Caesarea,  Samaria,  or  Galilee.  His  sole 
instruction  was  to  go  as  far  as  Antioch. 

Arrived  there,  he  heartily  approves  the  work  as 
being  of  the  Lord.  Not  an  alteration  or  amendment 
does  he  propose.  Instead  of  returning  to  Jerusalem 
to  report  he  stays  in  Antioch  and  carries  on  the  work 
of  grace  begun  by  the  men  of  Cyprus  and  Cyrene. 


ANTIOCH— THE  MISSIONARY  CHURCH        57 

With  earnest  words  he  exhorts  the  brethren  to  cleave 
unto  the  Lord.  Multitudes  are  converted.  The 
meeting  grows  to  such  proportions  as  to  require  out- 
side help.  Barnabas  has  that  remarkable  and  much- 
to-be-coveted  gift  of  recognizing  merit,  of  estimating 
character,  of  selecting  the  right  man  for  a  given  task. 

Not  far  away  at  Tarsus  is  a  man,  forty-four  years 
old,  named  Saul.  Ten  years  before,  he  had  seen  the 
Lord  on  the  way,  had  abandoned  his  course  of 
Pharisee-persecution,  had  been  baptized  and  had  re- 
ceived a  commission  to  preach  to  the  Gentiles.  Three 
years  of  retirement,  meditation,  and  prayer  in  Mt. 
Sinai  taught  him  how  to  adjust  the  law  and  the  gos- 
pel and  fitted  him  for  an  unparalleled  ministry.  His 
ministry  began  in  Damascus.  A  conspiracy  against 
his  life  drove  him  to  Jerusalem.  Only  one  member 
of  the  church  believed  in  him.  That  member  was 
Barnabas  who  gave  him  the  hand  of  fellowship  and 
vouched  for  him  before  the  brethren.  The  duration 
of  his  stay  in  Jerusalem  was  two  weeks.  His  preach- 
ing stirred  up  opposition  as  it  did  at  Damascus; 
another  attempt  was  made  on  his  life  and  the  breth- 
ren sent  him  away  to  Tarsus  for  safety.  The  Da- 
mascus and  the  Jerusalem  experiences  were  alike  in 
four  particulars:  (1)  Bold  preaching.  (2)  Bitter 
opposition.  (3)  Plots  to  kill.  (4)  Rescue  by  friends. 
Saul  remained  in  obscurity  ^ve  years  but  doubtless 
preached  in  Cilicia,  his  native  province,  endured  suf- 
ferings (II  Cor.  11),  and  was  heartened  by  revela- 
tions (II  Cor.  12:4). 

Barnabas  was  profoundly  impressed  by  the 
striking  personality  and  thrilling  religious  experi- 
ence of  Saul.  Outward  appearance  counted  for  little 
with  this  discriminating  judge  of  human  nature. 
SauPs  physique  was  not  imposing.     Small  stature, 


58      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

bent  form,  affected  eyes,  bluntness  of  speech  were 
his  characteristics.  Oh,  but  in  that  bosom  beat  a 
great  heart;  in  that  head  functioned  the  clearest, 
most  loc^ical  brain  that  ever  expounded  the  teachings 
of  Christ! 

Seven  years  had  intervened  since  Barnabas  and 
Saul  met  and  parted  in  Jerusalem.  In  need  of  a 
helper  to  carry  on  the  meeting,  Barnabas  thought 
not  of  Peter,  or  John,  or  of  any  of  the  more  experi- 
enced brethren  in  the  mother  church;  his  mind 
turned  instantly  and  instinctively  to  Saul.  He  went 
for  him  and  brought  him  to  Antioch.  Saul  had 
worked,  waited,  and  watched  for  the  open  door  of 
opportunity.  God  was  swinging  it  ajar  by  Philip's 
evangelism  in  Samaria,  by  the  vision  of  the  sheet  on 
the  housetop  at  Joppa,  by  the  admission  to  the  gos- 
pel of  Gentiles  at  Caesarea,  and  by  the  conversion  of 
Greeks  at  Antioch.  The  door  is  now  flung  wide  open 
and  the  mightiest  advocate  Christianity  has  claimed 
enters.  The  man  and  the  hour  have  met.  For  one 
year  the  soul-stirring  meeting  continued  and  the 
church  at  Antioch  is  firmly  established.  The  rising 
sun  of  Antioch  begins  to  eclipse  the  waning  sun  of 
Jerusalem. 

A  new  name  is  coined;  **The  disciples  were  first 
called  Christians  at  Antioch."  Nations,  political 
parties,  and  religious  denominations  often  call  them- 
selves by  one  name  and,  by  their  opponents,  are 
called  another  name.  These  names,  by  outsiders, 
are  generally  given  as  stigmas.  Sometimes  they 
aptly  describe,  and  come  to  be  accepted  and  worn 
as  an  honor.  So  it  is  with  the  name  ^^ Christian." 
It  occurs  three  times  in  the  New  Testament.  A 
haughty  king  contemptuously  remarks  that  Paul, 
with  a  little  persuasion,  would  make  him  a  Christian 


ANTIOCH— THE  MISSIONARY  CHURCH        59 

(Acts  26:28).  Peter  admonishes  that  if  any  one 
suffers  as  a  Christian,  as  if  it  had  become  an  indict- 
able offense,  let  him  not  be  ashamed  but  glorify  God 
on  this  behalf  (I  Peter  4: 16).  The  heathen  in  An- 
tioch  had  no  category  to  fit  the  new  society  among 
them.  ^ '  Jews  ^ '  did  not  describe  them,  nor  did  *  *  Gen- 
tiles.'^  They  invented  a  name,  ^'Christians"  (Acts 
11:26). 

The  curiosity-hunting,  pleasure-loving,  sarcastic 
Antiochians  were  compelled  to  notice  this  new  re- 
ligion. That  church  attracted  the  attention  of  the 
world  by  its  deeds,  not  by  its  sensational  advertise- 
ment. Jesus  could  not  be  hid.  Peter  lived  his 
earnest,  unostentatious  life,  crowds  attended  him  and 
the  sick  were  laid  by  the  roadside  in  the  hope  that 
his  shadow  might  fall  on  them.  Paul  became  known 
everywhere  he  went.  Merit  will  win.  Every  one, 
at  last,  brings  in  the  market  of  the  world  about  what 
he  is  worth  and  he  ought  to  be  too  honest  to  want 
to  bring  more.  The  church  and  pastor  who  do  things 
will  compel  the  attention  of  the  world  by  their 
very  works.  Leaven  permeates,  salt  preserves,  light 
shines.  Haman  observed  of  all  captive  Jews,  * '  Their 
laws  are  diverse  from  all  people.'' 

Study  this  new  name.  It  did  not  stand  for  a 
political  party  like  ^'Herodians."  It  did  not  stand 
for  a  philosophical  school  like  '^ Aristotelians."  It 
stood  for  the  followers  of  Christ  who  were  united 
by  a  principle  which  the  worldlings  did  not  under- 
stand. The  Antiochians  had  no  idea  Christ  was  not 
a  proper  name,  but  the  designation  of  an  office.  God 
overruled  their  mistake  for  Christ's  glory.  Had  the 
disciples  been  called  ** Jesuits,"  that  would  have 
signified  followers  of  the  mere  man.  Had  they  been 
called  **  Galileans, "  that  would  have  localized  and 


60      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

provincialized  them.  Ignorant  of  the  bond  which 
united  them,  their  enemies  called  them  after  the 
anointed  Son  of  God.  It  was  a  happy,  a  providential, 
blunder  to  describe  that  blended  church  in  which 
Jews  and  Gentiles  first  met  and  mingled  as  equals. 

It  is  a  strange  fact  that  the  appellation  of  their 
foes  is  the  one  by  which  the  followers  of  Jesus  are 
now  commonly  designated,  both  by  the  world  and 
by  themselves.  They  called  themselves  ^* disciples,'' 
^'believers,''  '^saints,''  and  ^'brethren,''  in  apostolic 
times. 

There  were  various  elements  of  strength  in  the 
church  at  Antioch  which  are  worthy  of  particular 
consideration  and  general  emulation.  To  these  we 
now  direct  our  attention,  taking  them  in  chronolog- 
ical order. 

1.  Evangelistic  in  spirit.  Evangelism  is  the 
proclamation  of  the  gospel.  Logically  and  chrono- 
logically it  is  the  first  duty  of  believers.  Jesus  set 
it  first  in  the  great  command.  Growth  is  essential 
to  well-being.  It  is  earnest,  direct,  personal,  and 
aims  to  convey  to  the  lost  a  saving  knowledge  of 
Christ.  Jesus  made  his  people  responsible  for  con- 
tact  with  the  unsaved,  not  for  their  conversion.  The 
one  is  the  Christian's  work,  the  other  is  God's.  God 
does  His  part  when  we  do  our  part.  Witness  the 
beginning  in  Antioch.  Directly  after  the  gospel  was 
preached  there,  it  is  recorded:  **And  the  hand  of 
the  Lord  was  with  them;  and  a  great  number  that 
believed  turned  to  the  Lord."  Power  from  above 
attended  the  faithful  preaching  of  the  glad  tidings. 
Barnabas'  visit  follows  and  similar  results  attend 
his  labors,  *^And  a  great  multitude  was  added  to 
the  Lord."  The  revival  waves  rose  high  and  rolled 
strong.     They  did  not  ebb.     Saul  came  to  assist. 


ANTIOCH— THE  MISSIONARY  CHURCH        61 

For  a  whole  year  the  church  was  in  a  continual  state 
of  revival.  Multitudes  were  taught.  The  normal 
condition  was  one  of  spiritual  awakening. 

Evangelism  changed  the  morals  of  the  city.  Licen- 
tiousness was  rebuked,  extravagance  was  checked, 
Greek  estheticism  and  oriental  luxury  were  dis- 
counted, by  the  contrast  with  a  soul-saving  group 
who  showed  the  people  a  more  excellent  way.  The 
people  saw  the  difference  and  abandoned  the  old 
for  the  new.  Schaff  says  that  at  the  time  of 
Chrysostom  half  of  the  population  were  Christians. 

Evangelism  changed  the  center  of  Christianity. 
Ten  *  ^  church  councils ' '  met  in  Antioch  252-380.  The 
patriarch  took  precedence  over  the  patriarch  of 
Jerusalem.  Libanus,  Marcellus,  and  Chrysostom 
came  from  Antioch.  Ignatius  started  on  his  march 
to  martyrdom  in  Eome  from  Antioch. 

Evangelism  is  the  very  life  of  a  church,  in  doctrine 
and  deeds.  A  church  that  is  not  evangelistic  will 
not  long  continue  evangelical.  When  the  passion 
for  souls  is  lost,  God  writes  ^*Ichabod"  over  the 
church  portals. 

Evangelism  is  the  panacea  for  the  maladies  which 
afflict  society.  Every  troublesome  issue,  political, 
economic,  and  religious,  could  be  settled  aright  by  a 
world-sweeping  revival  of  the  Antioch  type.  Other 
remedies  deal  with  suffering.  This  remedy  deals 
with  sin,  the  source  of  suffering.  Others  lop  off  the 
diseased  limbs  of  the  tree.  This  one  digs  around 
and  fertilizes  the  roots.  Therefore,  let  us  have  the 
spirit  of  personal,  pastoral,  and  perennial  evan- 
gelism. 

*  *  Give  us  a  watchword  for  the  hour 
A  Thrilling  word,  a  word  of  power; 


62      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

A  battle  cry,  a  flaming  breath, 

That  calls  to  conquest  or  to  death ; 

A  word  to  rouse  the  churches  from  their  rest, 

To  heed  its  Master's  high  behest. 

The  call  is  given,  Ye  hosts  arise ; 

Our  watchword  is  Evangelize ! 

The  glad  evangel  now  proclaim, 
Through  all  the  earth  in  Jesus'  name, 

This  word  is  ringing  through  the  skies, 

Evangelize !     Evangelize ! 
To  dying  men,  a  fallen  race, 
Make  known  the  gift  of  gospel  grace ; 

The  world  that  now  in  darkness  lies. 

Evangelize !    Evangelize ! " 

2.  Liberal  in  giving.  Liberality  thrives  in  an  at- 
mosphere of  evangelism.  The  heart  that  is  warm 
with  the  grace  of  God  is  generous  towards  every 
human  need.  Money  flows  freely  from  Christians 
in  a  state  of  revival.  The  financial  problem  of  any 
church  is  fundamentally  a  spiritual  problem.  The 
first  act  of  the  Antioch  church  was  to  take  a  collec- 
tion. Agabus  predicted  a  dire  and  distressing 
famine.  Barnabas  has  qualified  as  an  authority  in 
beneficence.  He  probably  led  in  this  offering.  The 
man  who  gives  money  can  induce  others  to  give, 
anywhere,  everywhere,  for  any  object.  The  people 
know.  They  cannot  be  camouflaged  by  the  preacher 's 
talk  or  pretensions  to  liberality.  They  measure  him 
by  what  he  is  and  does.  When  he  leads  unselfishly, 
heroically,  they  follow.  A  liberal  preacher  makes  a 
liberal  church. 

Antioch  was  not  a  rich  church.  The  impending 
famine  threatened  them  as  well  as  Jerusalem. 
Nevertheless,  they  determined  to  send  relief.    The 


ANTIOCH— THE  MISSIONARY  CHURCH        63 

essence  of  Christianity  is  a  gift.  ^^God  gave  his 
only  begotten  Son. ' '  Living  is  giving.  Withholding 
is  death.  Small  means  and  dread  of  poverty  are  no 
excuses.  God  cares  for  those  who  seek  first  His 
kingdom.  The  kingdom  as  represented  by  the  saints 
in  Jerusalem  was  in  need.  These  Gentile  Christians 
put  that  kingdom  first  above  their  own  church,  their 
family,  or  their  individual  needs.  It  is  not  recorded 
that  Antioch  starved  or  suffered;  but  it  is  recorded 
of  them  that  they  were  the  first  body  of  Christians 
in  the  apostolic  age  to  attempt  to  relieve  the  distress 
of  the  poor  and  needy  outside  of  their  own  member- 
ship. 

The  method  of  raising  the  funds  is  instructive. 
Ramsay  says  they  apportioned  to  every  one  accord- 
ing to  ability  and  gathered  the  funds  in  weekly 
offerings.  *'The  disciples,  according  to  the  means 
of  the  individual,  arranged  to  send  contributions  for 
relief.''  This  is  different  from  the  community  of 
goods  in  Jerusalem.  Yet,  it  is  the  same  spirit  and 
purpose.  There  was  diversity  but  not  disproportion 
in  the  giving. 

This  is  the  solvent  for  socialism.  Men  resent  the 
injustice  of  grasping,  selfish  capital.  Old  conditions 
of  self -centered  wealth  and  oppressed  labor  must  go, 
never  to  return.  What  shall  take  their  place?  An 
unreasoning  and  lawless  labor  oligarchy?  That 
were  little  less  intolerable  than  the  lordship  of  cap- 
ital. A  dreamy  and  unpractical  soviet?  That  were 
unthinkable.  None  of  these :  but  the  Antioch  stand- 
ard that  every  man  must  serve  according  to  his 
ability,  that  every  man  must  help  where  help  is 
needed,  and  that  Christianity  is  a  fraternity,  a  broth- 
erhood, in  which  one  feels  another's  woe  and  lifts 
the  load  from  another 's  overburdened  back. 


64      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

Self-centered  men  of  wealth  in  the  churches  are 
foes  to  the  churches  and  to  society.  Did  they  but 
know  it,  they  make  it  increasingly  difficult  for  Chris- 
tian ethics  to  meet  and  master  the  ever  growing  un- 
rest of  the  proletariat.  It  is  either  Christian  philan- 
thropy, liberality,  brotherhood ;  or  socialism  by  law, 
or  lawlessness.  The  future  holds  no  other  alterna- 
tive that  I  can  see.  Men  know  that  God  created  the 
original  sources  of  wealth  for  the  race  to  develop 
and  utilize.  They  know  that  a  few  cannot  amass 
fortunes  without  the  help  of  society.  They  know 
that  capital  is  helpless  and  valueless  without  labor. 
They  can  be  brought  to  see  that  there  are  no  neces- 
sary conflicts;  that  their  interests  are  mutually  de- 
pendent. The  spirit  of  liberality  which  abode  and 
operated  at  Antioch  will  calm  the  turbulent  waves 
of  the  social  sea. 

The  material  help  brought  from  Antioch  was  the 
first  report  Barnabas  made  of  the  work  he  was  sent 
to  inspect.  The  report  seems  to  have  been  entirely 
satisfactory,  at  least  for  the  time  being.  Poor  people 
naturally  are  kindly  disposed  to  their  benefactors. 
The  sense  of  brotherhood  was  promoted  between 
the  mother  church  of  unnumbered  members  and 
scant  support,  and  the  young,  increasing  church  of 
growing  power  and  practical  philanthropy. 

3.  Missionary  in  practice.  Missions  inevitably 
Hourish  in  the  evangelistic  and  liberal  church.  They 
are  three  links  in  a  chain.  Wherever  you  find  the 
first  two  you  inevitably  find  the  third.  Jesus  had 
given  His  missionary  command  three  times  after  his 
resurrection.  It  is  the  Magna  Charta  of  Christianity 
and  the  marching  orders  of  Christ's  churches.  It  is 
perennially  fresh  and  inexhaustibly  complete.  It 
contains  six  '*  alls ''—all  power,  all  ye,  all  the  world, 


ANTIOCH— THE  MISSIONARY  CHURCH        65 

all  nations,  all  things,  all  the  days.  Peter  saw  the 
opened  door  on  the  housetop.  The  mother  church 
did  not  take  the  command  seriously  or  enter  the  door 
fully.  It  remained  for  the  first  Gentile  church  to  be 
the  first  foreign  mission  church. 

While  they  were  leading  a  life  of  religious  duties 
and  fasts  the  Holy  Spirit  said:  ^^ Separate  unto  me 
Barnabas  and  Saul  to  the  work  which  I  have  called 
them.''  The  movement  originated  with  the  Holy 
Spirit.  Anti-missions  is  resistance  to  the  Spirit  of 
God.  There  had  arrived  what  Mr.  Gladstone  called 
one  of  those  ''golden  moments,  when  life  runs 
rhythmic  as  a  balanced  wheel,  revolving  swiftly  yet 
silently  on  its  axis. ' '  The  brethren  at  Antioch  were 
daily  devoted  to  three  exercises:  (1)  prayer,  the 
yearning  for  better  things,  lofty  idealism;  (2)  min- 
istering, the  performing  of  immediate  tasks,  the  do- 
ing of  work;  (3)  fasting,  the  sacrifice  of  pleasure, 
the  denying  of  self.  Propitious,  indeed,  was  the 
hour  for  the  spirit  to  inaugurate  the  vast  enter- 
prise of  world-wide  missions. 

The  church  responded  to  the  impulse  for  the 
larger  campaign.  The  commission  of  the  Lord  be- 
came effective  through  the  Spirit.  The  Spirit's 
instruction  was  general.  He  did  not  say  specifically 
where  the  missionaries  were  to  go.  "To  the  work 
to  which  I  have  called  them"  assigned  no  definite 
field.  Obedience  was  particular.  It  reminds  one 
somewhat  of  Isaiah's  call  and  consecration.  He 
heard  a  general  call,  "Whom  shall  I  send?"  He 
made  a  personal  response,  "Here  am  I,  Lord,  send 
me." 

Think  of  the  character  and  qualifications  of  those 
first  missionaries.  In  the  church  at  Antioch  were 
^ve  prophets  and  teachers.    Prophets  were  inspired 


66      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

men  who  wrote,  or  spoke,  God's  revelations.  Teach- 
ers were  Spirit-gnided  interpreters  of  those  revela- 
tions. Both  gifts  might  be  possessed  by  one  man. 
One  of  the  five,  Niger,  was  probably  a  Negro,  A  sec- 
ond, Lucius,  may  have  been  an  African.  A  third 
was  the  foster  brother  of  the  adulterous  and  mur- 
derous king  who  beheaded  John  the  Baptist.  What 
diverse  destinies  for  Herod  and  Manean.  One  was  a 
votary  of  pleasure,  superstitious,  cunning  and  de- 
bauched. He  beheaded  John,  tried  Jesus  and  was 
banished  on  the  Rhone.  The  other  was  a  member  of 
a  Christian  church,  a  prophet  of  God,  a  teacher  of 
the  heathen,  a  devout  worshiper  and  a  genuine  phil- 
anthropist. In  the  same  environment  grew  up 
Jacob  and  Esau,  the  Elder  Brother  and  the  Prodigal. 

*^You  may  grind  them  in  the  self  same  mill, 
You  may  bind  them,  heart  and  brow ; 
But  one  will  follow  the  rainbow  still, 
And  the  other  will  follow  the  plow.'' 

Barnabas  and  Saul  completed  the  list  of  ^ve. 
These  two  were  more  widely  known,  better  trained, 
more  experienced.  Their  success  was  conspicuous. 
They  were  the  outstanding  men.  The  ablest  were 
sent  as  foreign  missionaries.  The  church  which 
emptied  its  pockets  of  the  money  for  the  poor  emp- 
tied its  pulpit  of  its  strongest  preachers  for  the  re- 
gions beyond.  The  work  of  the  church  went  on. 
Later,  Barnabas  settled  in  Cyprus  and  Antioch,  in 
that  same  unselfishness  in  the  gospel,  released  its 
most  gifted  young  preacher,  Silas,  to  accompany 
Paul.  I  have  known  a  generosity  in  giving  money 
and  a  selfishness  in  withholding  men.    Antioch  was 


ANTIOCH— THE  MISSIONARY  CHUECH        67 

not  lacking  in  the  readiness  to  send  forth  her  most 
eloquent  preachers.  The  progress  of  that  mission- 
ary endeavor  should  remain  to  all  time  an  impres- 
sive lesson  to  churches  and  mission  boards  in  the 
selection  of  missionaries.  The  heathen  need  the 
best.  The  early  history  of  Virginia  Baptists  fur- 
nishes an  example  somewhat  analogous  to  the  An- 
tioch  precedent.  David  Thomas  was  the  only  degree 
man  among  the  Baptist  preachers,  though  his  was 
an  honorary  degree.  Daniel  Marshall  was  the  next 
best  trained  preacher.  The  lesser  men  pastored  the 
churches  while  Thomas  and  Marshall  went  afield 
calling  sinners  to  repentance,  confirming  the  saints 
in  the  faith,  establishing  churches.  The  first  two 
missionary  evangelists  sent  out  in  1823  by  the  Bap- 
tist General  Association  of  Virginia  were  J.  B. 
Jeter  and  Daniel  Witt,  two  of  the  most  gifted 
men  Virginia  Baptists  ever  had.  It  was  a  wise 
distribution  of  laborers  as  the  increase  of  the  Vir- 
ginia Baptists  demonstrates. 

Centuries  have  passed  since  the  missionary  move- 
ment was  set  going  at  Antioch.  All  that  is  best  in 
the  subsequent  uneven  history  of  the  world  is  trace- 
able to  that  movement.  All  that  is  highest  and  no- 
blest in  modern  civilization  is  related,  directly  or 
indirectly,  to  that  movement.  It  was  a  real  gospel 
movement,  A  few  years  were  sufficient  for  it  to 
cover  the  then  known  world.  We  want,  in  all  our 
churches,  the  vision,  the  impulse,  the  effort  of  the 
church  at  Antioch.  Our  obstacles  are  nothing  like 
so  great,  our  numbers  are  larger,  our  resources  are 
vaster,  our  gospel  and  orders  are  the  same.  The 
nations  wait  for  the  message,  and  we  move  so 
slowly!    We  must  quicken  our  pace. 


68      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

**  Sudden,  before  my  inward  open  vision, 
Millions  of  faces  crowded  up  to  view, 
Sad  eyes  that  said:  ^For  us  is  no  provision, 
Give  us  your  Saviour,  tool' 

*Give  us,'  they  cry,  *your  cup  of  consolation, 
Never  to  our  outreaching  hands  'tis  passed ; 
We  long  for  the  Desire  of  every  nation, 
And,  oh,  we  die  so  fast!'  " 

4.  Sound  in  doctrine.  The  distinguishing  fea- 
ture of  Christianity  is  its  spirituality.  It  is  not 
a  religion  of  form  and  ceremony  but  a  religion  of 
heart  and  life.  It  is  not  a  religion  of  systems  but 
the  religion  of  a  person.  This  was  something  new 
under  the  sun.  The  Old  Testament  had  forecast  it, 
notably  in  Jer.  31:33:  '*  After  those  days,  saith  the 
Lord,  I  mil  put  my  law  in  their  inward  parts,  and 
write  it  in  their  hearts."  The  Jews  had  missed  the 
deeper  meaning  of  their  prophets.  Even  the  breth- 
ren in  Jerusalem  did  not  clearly  perceive  the  nature 
of  their  new  religion. 

Not  only  is  Christianity  spiritual,  it  is  the  uni- 
versal religion.  Other  religions  are  territorial,  na- 
tional, racial.  Christianity  claims  the  world  and 
includes  all  nations.  This  was  latent,  even  patent, 
in  the  Old  Testament.  Isaiah  abounds  in  Messianic 
prophecies  whose  scope  is  world-wide  and  race-in- 
clusive. The  Jews  missed  the  meaning  of  their  mis- 
sion and  the  character  of  their  Messiah. 

Let  us  not  depreciate  Judaism.  It  had  a  noble 
history.  Surrounded  by  nations  that  deified  nature 
in  the  form  of  Polytheism,  or  of  Pantheism,  Juda- 
ism proclaimed  the  faith  in  one  Almighty  and  Holy 
God,  the  absolutely  free  Creator  and  Governor  of 


ANTIOCH— THE  MISSIONARY  CHURCH        69 

the  world.  Necessarily  connected  with  this  faith  in 
a  Holy  God,  was  the  recognition  of  a  holy  law  as 
a  rule  of  life  and  the  consciousness  of  the  opposition 
between  holiness  and  sin.  From  the  Jews  came  the 
prophets  and  to  the  Jews  were  committed  the  ora- 
cles of  God.  But  the  Jews  killed  the  spirit  with 
the  letter;  encumbered  and  benumbed  the  law  with 
traditions;  failed  to  see  that  the  Messiah  who  was 
to  be  the  glory  of  Israel  was  also  to  be  a  light  to 
lighten  the  Gentiles.  They  were,  when  Christ  came, 
narrow,  bigoted,  selfish,  self-centered  formalists. 

The  first  converts  were  Jews.  The  mother  church 
was  composed  exclusively  of  Jews.  Naturally,  the 
disciples  brought  much  of  their  old  customs  and 
practices  with  them  into  the  church.  It  is  not  easy 
to  cut  across  the  groove  of  centuries.  Caste  is  hard 
to  break  and  the  Jews  were  bound  by  caste.  The 
conservative  element  in  the  church  at  Jerusalem 
was  strong.  Upon  hearing  Peter's  report  of  the 
conversion  of  the  household  of  Cornelius  they  did 
join  with  the  brethren  in  joyfully  exclaiming,  ^'Then 
hath  God  also  to  the  Gentiles  granted  repentance 
unto  life''  (Acts  11: 18).  They  were  willing  to  give 
the  gospel  to  the  heathen.  The  vision  of  clean  and 
unclean  meats  taught  Peter  another  lesson,  viz.: — 
fraternity.  The  grace  of  God  cleanses  from  sin  and 
creates  brotherhood.  The  Jerusalem  church  did  not 
see  this  far.  The  discussion  after  Peter's  visit  to 
Cornelius  brought  the  admission  that  God  saves 
the  Gentiles.  It  did  not  touch  the  question  of  how 
He  saves  them.  That  was  postponed  fifteen  years 
for  settlement.  The  soundness  of  the  faith  of  the 
church  at  Antioch  saved  the  day  for  a  spiritual, 
universal  gospel. 

The  most  radical  and  stupendous  change  in  the 


70      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

history  of  man  took  place  in  the  Antioch  church  from 
the  time  of  its  organization.  Jews  and  Greeks,  not 
Grecians,  Hellenists — that  is,  Jews  born  outside  of 
Palestine — but  Greeks,  Gentiles,  heathen,  mingled 
in  social  intercourse  and  merged  into  one  religious 
group.  There  is  no  parallel  in  history  to  this  wiping 
out  of  racial  lines  in  so  short  a  time.  Peter  later 
was  afraid  when  his  brethren  learned  he  had  con- 
formed to  this  liberalism  (Gal.  2:llf).  Some  men 
from  Judea  visited  Antioch  and  endeavored  to  sub- 
vert the  Christians  by  teaching:  ** Unless  ye  be  cir- 
cumcized  after  the  custom  of  Moses,  ye  cannot  be 
saved."  Paul  and  Barnabas  joined  issue  with  them. 
It  was  a  crucial  controversy.  The  principle  in- 
volved was  the  most  vital  in  the  history  of  the  New 
Testament  churches. 

The  Gentile  church  saw  the  issue,  appreciated  its 
gravity  and  refused  to  surrender  or  compromise. 
Paul  was  the  protagonist  of  sound  doctrine.  Bar- 
nabas aided,  but  faltered  once  (Gal.  2:13).  Paul 
never  wavered.  Both  in  Antioch  and  Jerusalem  he 
contended  for  the  salvation  of  the  Gentiles  without 
circumcision.  He  had  received  his  gospel  from  the 
same  source  and  in  the  same  region  that  Moses 
received  the  law — from  God  in  the  Sinaitic  Penin- 
sula. He  did  not  repudiate  Moses.  He  enlarged 
upon  him.  He  won  his  case  before  the  Jerusalem 
council  and  preserved  a  gospel  of  grace  for  all  men. 
How  much  we  owe  to  Paul's  and  this  church's  able 
contention  for  the  faith,  few  appreciate.  Jesus  said, 
^*Ye  must  be  born  again,"  not,  ^^ye  must  be  born 
alike."  The  believing  Pharisees  contended  for  con- 
formity; Paul  insisted  upon  freedom — nonconform- 
ity. They  made  salvation  contingent  upon  ordi- 
nances ;  Paul  hung  it  all  upon  grace  through  faith. 


ANTIOCH— THE  MISSIONARY  CHURCH        71 

They  confined  it  to  the  Jews;  Paul  preached  for 
all  men  on  the  gospel  terms. 

The  spiritual  blindness  of  the  Jews  in  New  Testa- 
ment times  is  one  of  the  saddest  tragedies  of  history. 
They  did  not  understand  their  own  scriptures.  The 
Messiah  was  to  be  a  Jew  but  the  Saviour  of  all.  The 
prophet  of  widest  horizon  prophesied:  ^^And  the 
Gentiles  shall  come  to  thy  light. ' '  ^ '  That  it  might  be 
fulfilled  which  was  spoken  by  Esaias  the  prophet, 
saying,  The  land  of  Zebulon,  and  the  land  of  Neph- 
thalim,  by  the  way  of  the  sea,  beyond  Jordan,  Galilee 
of  the  Gentiles''  (Matt.  4;  14, 15;  Isa.  9: 1).  The 
broad  spiritual  prophecies  and  all  the  humility 
prophecies  were  misread  in  the  predilection  for  a 
temporal  ruler  to  overthrow  the  Roman  government. 
One  of  the  enigmas  of  history  is  how  many  of  the 
converted  Jews  misunderstood  Jesus '  relation  to  the 
Gentiles. 

The  gospels  afford  ample  data  to  show  that  Gen- 
tiles were  included.  For  instance ;  Four  women  are 
mentioned  in  Matthew's  genealogy  and  all  are  Gen- 
tiles, Tamar,  Eahab,  Ruth,  and  Uriah's  wife.  Each 
became  a  mother  in  the  Messianic  line  in  an  irregular 
and  extraordinary  way  (Matt.  1:3,  5,  6).  Gentile 
Magi  recognized  and  honored  Christ  while  rulers 
and  theocratic  guides  passed  him  by  in  contempt 
(Matt.  2:11).  Gentile  Egypt  provided  refuge 
against  Jewish  malevolence  (Matt.  2:14,  15).  A 
Roman  centurion  displayed  a  faith  not  found  in 
Israel  (Matt.  8:10).  The  accursed  race  of  the 
Canaanites  evokes  the  exclamation,  **0  woman, 
great  is  thy  faith"  (Matt.  15:  25).  Jesus  eulogized 
the  faith  of  but  two  people  and  both  were  Gentiles. 
The  mixed  multitude  fed  by  Him  glorified  the  God 
of  Israel  before  they  were  fed  (Matt.  15 :  31) .  Greeks 


72      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

came  to  Jerusalem  desiring  to  see  Him  (John  12: 
20).  The  word  is  not  hellemstae,  Grecian  Jews  who 
spoke  Greek.  It  is  hellenes,  Greeks,  and  always 
means  Gentiles.  Gentiles  from  the  East  came  to 
His  cradle  and  Gentiles  from  the  West  came  to  His 
cross.  It  was  a  token  that  the  Gentiles  were  to  be 
gathered  in.  Pilate's  Gentile  wife  warned,  "Have 
thou  nothing  to  do  with  this  just  man''  (Matt. 
24:14).  The  only  recognition  of  Jesus'  innocence 
at  the  crucifixion  was  by  the  Gentile  guards  (Matt. 
27:54).  The  believing  Jews  should  have  known 
Jesus  better.  Paul  was  the  one  who  had  the  deepest 
and  truest  knowledge  of  the  Saviour.  We  are  in- 
debted to  the  Antioch  church  and  to  him  for  turning 
the  gospel  stream  into  an  ocean  whose  waters  wash 
all  shores. 

The  Jews  of  the  first  century  eschewed  the  Gen- 
tiles, but  we  of  the  twentieth  century  eschew  the 
Jews.  They  were  wrong  and  so  are  we.  Forget  not 
that  Christ  offered  the  gospel  first  to  the  Jews.  He 
commanded  his  disciples  to  begin  at  Jerusalem. 
Paul's  rule  was  to  preach  first  to  the  Jew.  Obsti- 
nacy, opposition,  enmity,  and  persecution  in  one  place 
did  not  cause  him  to  vary  his  rule  in  the  next  place. 
The  Jew  was  and  is  in  spiritual  blindness.  Without 
Christ,  he  is  lost.  He  is  woefully  neglected  by  Chris- 
tians to-day.  His  soul  is  precious  and,  if  saved, 
must  be  saved  through  faith  in  Jesus,  the  Messiah  of 
the  Old  Testament.  God  holds  us  responsible,  not 
for  the  religious  obstinacy  of  the  Jew,  but  for  our 
dereliction  of  duty  in  not  employing  the  means  at 
our  command  to  lead  him  to  the  Christ.  Paul's  sub- 
lime faith  looked  forward  to  the  time  when  Israel 
should  be  saved.    We  may  hasten  that  time. 

5.     Sane  in  polity  and  policy.    By  polity  is  meant 


ANTIOCH— THE  MISSIONARY  CHURCH        73 

the  structure  of  government.  By  policy  is  meant 
the  scheme  of  management.  By  correlating  and  ex- 
amining all  the  passages  in  Acts  which  refer  to  An- 
tioch  we  learn  how  that  church  was  framed  and  how 
it  functioned. 

As  to  polity;  (1)  It  was  autonomous.  The  rela- 
tions between  Antioch  and  Jerusalem  furnish  an 
interesting  and  illuminating  study  in  the  develop- 
ment of  local  self-government.  Antioch  sent  for 
Saul  whom  Jerusalem  distrusted.  There  was  inde- 
pendence that  bordered  on  a  breach  of  comity.  Bar- 
nabas and  Saul  were  ordained  without  even  con- 
sulting the  older  church.  Principal  Linsday  (Pres- 
byterian) of  Glasgow  College,  in  the  Cunningham 
Lectures,  describes  a  Christian  church  in  the  first 
century  thus:  ^'We  see  a  little  self-governing  re- 
public— a  tiny  island  in  a  sea  of  surrounding  pa- 
ganism— ^with  an  active,  eager  enthusiastic  life  of 
its  own."  This  is  exactly  what  we  see  at  Antioch. 
(2)  It  was  also  congregational.  The  church  sent 
forth  the  missionaries.  The  English  (Acts  13:3) 
is  not  very  clear.  So  distinguished  a  Pedo-baptist 
scholar  as  Sir  William  Eamsay  says  the  pronoun 
*^they''  refers  to  the  congregation.  The  church  un- 
doubtedly appointed  the  committee  to  go  to  Jerusa- 
lem. The  record  shows,  then,  that  this  church  was 
not  controlled  by  Jerusalem  and  that  it  governed  it- 
self, though  inspired  prophets  and  teachers  were 
in  its  membership.  The  only  recognized  authority 
over  the  church  was  the  Holy  Spirit  w^ho  spoke  for 
the  one  head  of  the  church,  Christ. 

As  to  policy:  (1)  Care  was  exercised  in  handling 
the  finances.  Two  men,  not  one,  were  entrusted 
with  the  funds  for  Jerusalem.  Business  methods 
obtained  in  raising  and  distributing  the  money,  or 


74      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

provisions.  This  experience  at  Antioch  taught  Paul 
valuable  lessons  in  church  finance.  The  culmination 
of  his  organization  of  churches  in  the  four  provinces 
of  Galatia,  Asia,  Macedonia,  and  Achaia  was  the 
promotion  of  a  general  collection.  It  was  arranged 
that  representatives  from  the  churches  should  convey 
the  offerings  to  their  destination  and  thus  preserve 
all  from  suspicion.  It  is  equally  as  important  to  be 
judicious  in  church  expenditures  as  it  is  to  be  zealous 
in  raising  funds.  The  fact  is,  competent  administra- 
tion facilitates  collections.  Honest  men  will  not  ob- 
ject to  proper  safeguards ;  dishonest  men's  objections 
should  not  be  considered.  Competent  men  welcome 
them;  incompetent  men  must  have  them.  (2)  Com- 
mon sense  was  used  in  dealing  with  perplexing  prob- 
lems. A  difference  of  opinion  arose  with  the  mother 
church.  What  an  opportunity  for  a  row!  Antioch 
displayed  a  commendable  discretion  by  deciding  to 
confer.  There  must  be  no  break  between  these  two 
most  influential  churches.  The  Judaizers  came  from 
Jerusalem.  To  Jerusalem,  the  seat  of  the  trouble, 
Antioch  would  go.  Jesus  said:  '^Go  right  along, 
tell  him  of  his  faults. ' '  Observance  of  that  scripture 
rule  would  adjust  misunderstanding  between  genuine 
Christians  and  avert  denominational  discord.  A 
wise  committee  was  selected  for  the  errand.  They 
had  that  rare  quality,  tact. 

'*Tact,  tact,  for  a  fact,  fact,  fact, 
There's  nothing  in  the  world 
Like  tact,  tact,  tact.'' 

"Wisdom  was  shown  by  consulting  the  older  church. 
Also  in  the  manner  of  approach.  Paul  laid  his  gos- 
pel privately  before  those  of  repute  lest  his  errand 


ANTIOCH— THE  MISSIONARY  CHURCH        75 

should  be  fruitless  and  his  work  a  failure  (Gal. 
2:  If).  It  has  been  called  a  caucus.  Not  exactly 
that.  Nothing  was  ''framed  up"  to  be  *'put  over'* 
on  the  brethren.  The  discreet  apostle  simply  talked 
matters  over  with  the  ''pillars''  of  the  church  before 
he  presented  his  case  to  the  congregation.  It  was 
Christian  diplomacy.  It  settled  the  circumcision 
controversy  harmoniously  with  the  gospel;  it  de- 
fined the  character  of  Christianity ;  it  determined  the 
course  of  the  centuries. 

It  may  be  true,  as  certain  scholars  tell  us,  that 
*'the  apostolic  period  was  wholly  exceptional  alike 
in  its  nature,  in  its  endowTnents  and  in  its  person- 
alities." But,  when  they  proceed  to  draw  the  con- 
clusion that  the  primitive  church  was  not  an  eccle- 
siastical model  we  ask,  "Where  can  you  find  a 
better  model  than  the  church  at  Antioch?"  What 
asset  to  a  community  would  be  comparable  to  a 
church  in  which  antithetic  personalities  were  one  in 
the  gospel,  evangelistic  fervor  burned  hot  and  went 
far,  pecuniary  liberality  abounded  unto  the  relief 
of  the  needy,  missionary  zeal  parted  with  the  most 
useful  members  for  the  sake  of  the  heathen,  sound 
doctrine  stood  four-square  to  every  false  wind,  and 
self-government  preserved  order  and  promoted 
efficiency? 


CHAPTER  IV 

THE  CHUBCHES  OF  GALATIA — THE  UNSTABLE   CHURCHES 

It  is  a  question  of  dispute  whether  the  churches 
of  Galatia  were  in  political  or  ethnographical  Ga- 
latia.  Sir  William  Eamsay  argnes  from  the  adjec- 
tive Galatian  (Acts  16:6)  for  the  Eoman  province, 
embracing  Galatia  proper  and  parts  of  Pisidia  and 
Lycaonia.  This  territory  was  made  a  Eoman  prov- 
ince by  Augustus  m  B.C.  25.  It  extended  diag- 
onally across  Asia  Minor  from  the  shores  of 
the  Euxine  in  the  northeast  to  the  province  of 
Pamphylia  in  the  southwest.  If  Sir  William  Eam- 
say is  correct  in  his  position,  then  the  churches  of 
Galatia  were  Derbe,  Lystra,  Iconium,  and  Pisidian 
Antioch-  and  were  evangelized  during  the  first  mis- 
sion and  revisited  in  the  course  of  the  second  and 
third. 

The  older  theory,  maintained  by  Lightfoot,  holds 
to  a  smafler  tract  of  country  about  two  hundred  miles 
in  length  in  the  central  district  of  Asia  Minor. 
Early  in  the  third  century  B.C.  the  Gauls  came 
as  invaders  from  France,  occupied  this  central  sec- 
tion and  parceled  it  among  three  tribes.  Caesar 
might  have  said  of  Galatia,  as  he  did  of  Gaul:  It 
is  divided  into  three  parts.  The  churches,  according 
to  this  theory,  were  Ancyra,  Pessinus,  and  Tavium, 
the  central  cities  of  the  three  tribes.  Whichever 
theory  of  the  territory  one  accepts,  and  this  discus- 
sion is  based  on  the  older  one,  it  is  inescapable  that 
they  were  the  churches  of  Galatia,  and  not  the  church 

76 


THE  CHURCHES  OF  GALATIA  77 

of  Galatia.  The  New  Testament  knows  nothing  of 
a  provincial  or  territorial  church. 

The  only  possible  reference  in  the  New  Testament 
to  a  territorial  church  is  in  Acts  9 ;  31,  and  it  is  con- 
troverted whether  that  text  should  read  ^'church'' 
or  *^ churches.'*  If  ^'church'*  be  the  correct  text, 
then  it  is  reasonable  to  suppose  it  means  the  local 
church  of  Jerusalem,  whose  members  had  been  scat- 
tered abroad  by  the  persecution  which  killed  Stephen 
(Acts  8:3f).  We  read  later  of  ^Hhe  churches  of 
God  which  are  in  Judea"  (I  Thess.  2: 14) ;  and,  **I 
was  unknown  by  face  to  the  churches  of  Judea" 
(Galatians  1:22).  Upon  what  grounds  of  exegesis 
can  one  take  a  doubtful  text  which  probably  refers 
to  the  members  of  a  local  congregation  and  seek  to 
support  a  theory  which  is  antagonistic  to  the  inev- 
itable teaching  of  other  incontestable  texts? 

The  inhabitants  of  the  ancient  Kingdom  of  Galatia 
were  a  Celtic  race,  who  lived  originally  in  what  is 
now  northern  and  central  France.  In  physique  they 
resembled  the  Germans;  men  of  large  stature,  fair 
skin,  blue  eyes,  and  light  hair.  In  temperament  they 
were  the  antitheses  of  the  Germans :  agile,  volatile, 
restless,  impulsive.  They  were  the  same  people  who 
settled  Wales  and  Ireland  and  their  traits  persist  in 
Ireland  to-day.  Mr.  Lloyd  George  conclusively 
proved,  to  an  impartial  mind,  the  ^*  uncertain  tem- 
per" of  the  Irish  by  citing  Ireland's  record  in  the 
world  war.  In  1914  every  Irish  representative  in 
Parliament  approved  the  war.  There  were  English 
and  Scottish  representatives  who  disapproved,  but 
no  such  Irish  representative.  In  1916  they  were 
shooting  down  in  Dublin  British  soldiers  not  yet 
recovered  from  the  wounds  of  the  war.  In  1917  and 
1918  they  were  conspiring  with  Germany.    In  1919 


78      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

they  declared  Ireland  to  be  an  independent  republic. 
Would  there  were  a  Paul  to  write  a  letter  to  the 
Irish.  One  must  bear  in  mind  their  temperament  if 
he  would  understand  the  nature  of  the  Galatian 
churches. 

Luke  makes  brief  mention  of  the  missionary  work 
in  Galatia  (Acts  16 :  () ;  18 :  23),  but  Paul  in  his  letter 
furnishes  the  other  necessary  data.  A  physical  in- 
firmity caused  Paul  to  preach  in  the  Galatian  coun- 
try. *^You  know  that  in  those  early  days  it  was  on 
account  of  bodily  infirmity  that  I  proclaimed  the 
good  news  to  you."  These  words  were  written  from 
Corinth  on  the  third  journey,  about  58  A.  D.,  and 
referred  to  events  of  his  second  journey,  about  55 
A.  D.  Though  divinely  chosen  and  inspired,  the 
Apostle  to  the  Gentiles  was  not  exempt  from  disease. 
Neither  were  his  companions.  He  left  Trophimus 
*^at  Miletus,  sick.''  Epaphroditus  was  sick  unto 
death  at  Eome.  Jesus  was  never  sick.  He  himself 
took  our  sicknesses;  but,  just  as  He  bore  our  sins 
without  becoming  himself  a  sinner,  so  He  bore  our 
diseases  without  being  diseased.  Jesus  was  excep- 
tional, unique.  Christian  Science's  denial  of  sick- 
ness is  unchristian  and  unscientific.  Denying  a  fact 
does  not  change  the  fact. 

Jesus  healed  the  sick  by  miraculous  power.  He 
never  denied  the  reality  of  sickness.  The  mind  has 
power  over  the  body.  Faith  is  a  mighty  force.  Some 
physical  ills  are  imaginary.  Yet,  disease,  sin,  and 
death  are  terrible  and  ever-present  facts.  Christian 
Science  contradicts  Jesus  and  Paul.  It  contradicts 
human  experience.  In  practical  life  it  results  in 
absurdity  or  tragedy.  In  a  crowded  auditorium  in 
Chicago  a  large  gentleman  arose  and,  in  stentorian 
tones  and  defiant  manner,  inquired,  **Are  there  any 


THE  CHURCHES  OF  GALATIA  79 

Christian  Scientists  here?"  A  small,  sallow-faced, 
meek-eyed,  dreamy  looking  woman,  who  sat  on  the 
second  seat  from  the  front,  thinking  her  faith  was 
being  challenged,  arose  and  said  in  a  falsetto  voice : 
*^I  have  the  honor,  sir,  of  being  a  Christian  Scien- 
tist." ^^Well,"  said  the  man,  ** please  exchange 
seats  with  me.  I  am  sitting  in  a  draught  and  don^t 
want  to  take  a  cold." 

This  reminds  us  of  Mark  Twain's  story  of  a  Chris- 
tian Scientist  in  Switzerland.  Mark  imagined  him- 
self climbing  the  Alps.  He  fell  and  rolled  to  the  foot 
of  the  mountain.  His  flesh  was  lacerated  and  an  arm 
broken  in  two  places.  They  bore  him  to  the  hotel, 
where  a  surgeon  set  the  arm  and  treated  his  bruises. 
A  Christian  Science  healer  came  and  regaled  him 
with  her  theories.  *'Mr.  Clemens,  you  are  not  hurt 
at  all.  There  is  no  such  thing  as  pain.  I  am  amazed 
that  so  intelligent  a  man  as  you  should  be  under  such 
a  delusion."  ^^ Madam,"  said  Mark,  *'I  am  in  ex- 
cruciating agony.  My  arm  is  broken  in  two  places. 
If  you  were  suffering  as  I  am  you  would  have  hys- 
teria." Day  by  day  the  ^^ Healer"  came,  but  Mark 
kept  his  physician.  In  due  time  he  was  ready  to 
leave  the  hotel.  The  ** Healer"  sent  him  a  bill  for 
her  professional  services.  ^'"Whereupon,"  said 
Mark,  *^I  paid  her  with  an  imaginary  check." 

God  who  makes  all  things  work  together  for  good 
to  them  that  love  Him  used  Paul's  providential 
affliction  to  plant  churches  in  Galatia.  The  Apostle 
wished  to  preach  in  pro-consular  Asia  and  Bithynia, 
but  the  Holy  Spirit  forbade  him  and  shut  him  up 
hy  illness  to  Galatia.  Ministers  cannot  choose  their 
fields  of  labor.  The  Holy  Spirit,  who  inaugurated 
the  missionary  enterprise  at  Antioch  and  makes  men 
overseers  of  the  flock,  directed  Paul  in  a  path  which 


go      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

he  did  not  choose  and  by  means  which  he  could  not 
control. 

An  inference  from  Galatians  4:15  is  that  Paul's 
thorn  in  the  flesh  was  an  infection  of  the  eyes.  *'Had 
it  been  possible  you  would  have  torn  out  your  own 
eyes  and  have  given  them  to  me.^^  He  never  fully 
recovered  from  the  effect  of  the  dazzling  light  that 
shone  upon  him  on  the  Damascus  road.  Thrice  he 
prayed  for  the  removal  of  his  infirmity,  but  it  re- 
mained. Dr.  P.  S.  Henson  had  a  glass-eye.  A  de- 
luded sister  once  asked  him,  '^Dr.  Henson,  why  don't 
you  pray  God  to  give  you  another  good  eye?"  He 
detected  that  the  sister  had  false  teeth.  Quickly  he 
retorted,  **My  good  sister,  why  don't  you  pray  God 
to  give  you  another  set  of  teeth!    When  He  does  that 

I  may  follow  your  advice. ' '  Paul  and  Henson  were 
supplied  with  grace  to  bear  their  infirmities.  An- 
other plausible  theory  is  that  Paul's  thorn  was  his 
temper.  (See  Cambridge  Bible  for  Schools  and  Col- 
leges, Corinthians  II,  pages  13-18.)  Still  another 
possible  theory  is  that  the  thorn  was  malarial  fever. 
(See  The  Life  and  Letters  of  Paul,  David  Smith, 
page  655.)  Chrysostom  thought  the  thorn  referred 
to  persecutions. 

One  must  reject  as  wholly  without  support  the 
Eoman  Catholic  interpretation,  put  forth  by  the 
medieval  monastics,  who  supposed  the  thorn  of  the 
flesh  was  the  solicitation  of  carnal  desire.  Light- 
foot's  approval  of  the  theory  that,  like  Julius  Caesar, 
Mohammed,  Cromwell,  and  Napoleon,  Paul  was  an 
epileptic  is  a  sample  of  the  acceptance  of  rash  specu- 
lation by  a  distinguished  scholar.  What  the  thorn 
was  is  problematical.  All  the  valid  evidence  is  con- 
tained in  two  references  by  the  Apostle  (Gal.  4: 13; 

II  Cor.   12:7).     From  that  evidence   eight   facts 


THE  CHURCHES  OF  GALATIA  81 

emerge:  (1)  It  was  a  physical  malady.  (2)  It  was 
distressing  to  himself  and  a  trial  to  others.  (3)  It 
affected  his  sight  and  evoked  the  sympathy  of  the  ' 
Galatians.  (4)  It  was  more  than  a  temporary  afflic- 
tion and  clung  to  him  for  several  years.  (5)  It  was 
designed  for  a  beneficent  use — to  keep  Paul  humble. 
(6)  Its  annoying  presence  incited  Paul  to  take  it  to 
the  Lord  in  prayer.  (7)  Its  apparent  hindrance  was 
overruled  into  a  source  of  strength.  (8)  It  furnished 
an  occasion  for  the  display  of  God's  grace  and  power. 

Be  it  said  to  the  credit  of  the  Galatians,  they  re- 
garded not  the  outward  man.  Paul  was  received 
as  if  he  had  been  an  angel  of  God,  or  Christ  himself. 
Modern  churches  are  likely  to  make  too  much  of  the 
minister's  appearance.  They  dote  upon  ministerial 
dress  and  fine  physique.  An  enthusiastic  church 
member  remarked,  concerning  his  handsome  pastor, 
that  it  was  worth  his  salary  to  see  him  walk  down 
the  street.  Paul,  of  diminutive  stature,  sore  eyes, 
and  ungainly  form,  could  not  get  a  call  from  some 
fastidious  modem  churches.  Socrates  was  known  as 
the  ugliest  man  in  Athens :  Paul  was  the  homeliest 
of  the  apostles.  Would  that  we,  like  God,  looked  not 
on  the  outward,  but  on  the  inward  man,  and  esti- 
mated the  preacher's  worth  by  what  he  carries  in 
his  head  and  heart  rather  than  by  what  he  wears  on 
his  head  and  body! 

I  once  heard  George  Stuart  preach  a  sermon  in 
Louisville  on  ' '  Opportunity. ' '  He  emphasized  three 
points:  (1)  Breaking  opportunity;  (2)  Taking  op- 
portunity; (3)  Making  opportunity.  By  forceful 
illustration,  he  showed  how  Christians  come  in  one 
of  these  three  classes.  Paul  was  a  master  in  making 
opportunities.  A  prisoner  in  Rome,  he  preached  the 
Gospel  until  it  reached  with  convicting  power  those 


S2      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

•of  Caesar 's  household  ( Philippians  1 :  13 ;  4 :  24) .  Un- 
der the  same  circumstances,  he  wrote  the  letter  to 
the  Colossians,  Philemon,  Ephesians,  and  Philip- 
pians, and  during  the  second  imprisonment  wrote  II 
Timothy.  Unable  to  travel  from  Galatia,  he  was, 
nevertheless,  useful  and  won  hundreds  to  the  truth 
hy  his  fervent  appeals.  His  message  sounded  the 
note  of  finality  and  carried  conviction.  *^But,  if 
even  we  or  an  angel  from  heaven  should  bring  you  a 
gospel  different  from  that  which  we  have  already 
brought  you,  let  him  be  accursed.''  Some  things 
w^ere  settled  in  the  thinking  of  Paul,  and  we  would 
do  well  to  accept  his  authoritative  gospel  and  look 
with  neither  favor  nor  patience  upon  the  fads  and 
fancies  of  new  theologians. 

Abounding  grace  saved  these  Galatians  who  were 
formerly  slaves  to  false  gods  (Gal.  4:8).  God 
thought  of  them  before  they  thought  of  Him.  Salva- 
tion always  begins  with  God.  From  Him  it  flows 
through  Christ  to  man.  We  are  not  sons  of  God  by 
nature,  but  by  faith  in  Jesus  Christ.  Thus,  these 
Galatians  became  sons  of  God,  *^and  if  a  son,  also  an 
lieir  through  God.''  .  .  .  *^God  sent  forth  His  Son 
that  we  might  receive  the  adoption  of  sons."  ^*He 
called  us  into  the  grace  of  Christ."  Grace  means 
free,  unmerited  favor  and  goodness,  and  is  opposed 
to  salvation  by  individual,  national,  or  ceremonial 
righteousness.  In  Eomans  11 : 6,  he  pertinently 
says :  *  *  If  it  be  by  grace,  then  it  is  no  longer  of  works ; 
otherwise,  grace  ceases  to  be  grace  any  longer." 
'This  grace  was  attested  among  them  by  miracles. 
'*'He  who  gives  you  His  Spirit  and  works  miracles 
among  you,  does  He  do  so  on  the  ground  of  your 
obedience  to  the  law?"  (3:5). 

The  grace  of  God  became  available  to  them  through 


THE  CHURCHES  OF  GALATIA  83 

faitli.  Long  ago  Habakkuk  (2:4)  declared,  '*Tlie 
righteous  shall  live  by  faith."  Paul  quotes  that 
prophet  to  show  how  the  Galatians  were  saved. 
Those  words  came  to  Luther  as,  in  his  blind  supersti- 
tion, he  was  climbing  on  his  knees  the  steps  in  Rome, 
doing  penance  for  his  sins.  Acceptance  of  them 
cleansed  his  heart,  revolutionized  his  theology,  trans- 
formed his  life,  and  made  a  new  map  for  Europe. 
The  law  has  its  value.  Its  purpose  is  to  define  sin. 
By  the  law  comes  the  knowledge  of  sin.  The  custom 
in  those  early  times  was  for  a  tutor-slave  to  lead  the 
child  to  school  where  the  teacher  instructed  him. 
The  law  was  the  tutor-slave  that  led  to  Christ  (3 :  22) . 
That  church  which  had  appropriated  grace  by  faith 
was  one  in  Christ.  Superficial  distinctions  disappear 
where  grace  reigns.  *' There  is  neither  Jew  nor 
Greek,  there  is  neither  bond  nor  free,  there  is  no 
male  and  female."  (3:28.)  Grace  also  prompted 
obedience  to  the  command  of  Jesus.  With  the  ac- 
ceptance of  salvation  comes  the  disposition  to  follow 
Christ  in  the  ordinance  of  baptism. 

**For  all  ye  who  were  baptized  into  Christ  did  put 
on  Christ."     (3:27.) 

Some  devout  Christians  insist  that  baptism  is  the 
substitute  for  circumcision.  Baptism  is  both  too 
broad  and  too  narrow  for  circumcision.  The  Jews 
circumcised  their  servants,  which  would  force  us  to 
baptize  our  servants  whether  they  were  Christians 
or  not.  The  Jews  could  not  circumcise  their  daugh- 
ters, which  would  compel  us  to  deny  baptism  to  our 
females,  if  it  comes  in  the  place  of  circumcision.  It 
is  passing  strange  that  Paul  did  not  settle  the  con- 
troversy about  circumcision  among  the  Galatians  by 
saying,  ** Baptism  has  taken  its  place."  He  does  not 
hint  at  such  a  thought.    It  is  incredible  that  he  should 


84      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

have  failed  to  mention  the  connection  to  them,  if 
there  were  any. 

The  Galatian  churches  began  their  Christian 
career  with  deep  enthusiasm  and  bright  promise, 
but  they  soon  cooled  in  their  ardor  and  failed  to 
realize  their  early  prospects.  They  lent  a  facile  ear 
to  the  Judaists  and  incontinently  abjured  the  cause 
they  had  so  rapturously  espoused.  Judaizers  came 
among  them  who  indicted  Paul  on  three  counts,  to- 
wit:  (1)  His  conduct  in  circumcising  Timothy  and 
refusing  to  circumcise  Titus.  (2)  His  gospel  of  Jus- 
tification by  Faith  apart  from  works  issued  in  anti- 
nomianism.  (3)  Apostleship  was  received  from 
others  and  his  claim  to  equal  authority  with  the 
original  Apostles  was  an  audacious  usurpation.  The 
chief  attack  was  delivered  on  the  third  point.  It 
was  intensely  personal.  Like  such  campaigns 
through  all  history  it  was  envenomed  and  unscrupu- 
lous. To  this  bitter  charge  he  replied  in  that  noble 
defense  contained  in  chapters  one  and  two. 

Four  times  in  the  New  Testament  we  have  ac- 
counts of  Paul's  conversion:  (1)  By  Luke,  in  Acts 
the  ninth  chapter;  (2)  By  Paul  from  the  stairs  in 
Jerusalem,  in  Acts  the  twenty-second  chapter;  (3) 
By  Paul  in  his  speech  before  Agrippa,  in  Acts  the 
twenty-sixth  chapter;  (4)  In  vindication  of  his  apos- 
tleship to  the  Galatians.  The  last  contains  history 
not  otherwise  recorded  and  is  illuminating  in  show- 
ing the  source  of  Paul 's  authority,  his  relation  to  the 
other  apostles,  and  the  principles  which  governed 
his  conduct.  His  gospel  came  by  direct  revelation 
from  Jesus  Christ ;  his  apostleship  was  founded  upon 
the  personal  appearance  of  Jesus  to  him.  He  de- 
clared that  he  received  nothing  from  the  other  apos- 
tles, withstood  Peter  in  Jerusalem,  and  at  Antioch 


THE  CHURCHES  OF  GALATIA  85 

rebuked  him  to  his  face.  Think  of  a  man  being  so 
disrespectful  to  the  pope!  If  the  Romanists  had 
been  looking  for  the  most  authoritative  apostle,  they 
would  have  done  better  to  select  Paul  as  the  founder 
of  the  papacy.  The  vacillating  conduct  of  Peter  is 
irreconcilable  with  infallibility.  Thus  early  James 
had  obtained  the  preeminence  over  Peter  at  Jeru- 
salem, and  the  order  is  not  Cephas,  James,  and  John, 
but  James,  Cephas,  and  John  (Gal.  2;  9).  James 
is  mentioned  before  Peter,  and  all  three  were  **  re- 
puted to  be  pillars.''  How  does  this  harmonize  with 
Peter  being  '^the  rock"!  As  to  Paul's  consistency: 
he  circumcised  Timothy  as  a  matter  of  expediency 
where  no  principle  was  involved,  but  refused  to  cir- 
cumcise Titus  when  it  would  have  meant  the  sacrifice 
of  a  principle. 

We  marvel  that  in  three  short  years  the  foolish 
Galatians  were  led  astray.  ^^Ye  did  run  well,  who 
hath  hindered  you  ? ' '  David  Harum  says :  ' '  There 
is  a  good  many  fast  quarter  bosses,  but  dem  what 
can  keep  it  up  fur  a  whole  mile  is  mighty  skerse." 
*^ Fallen  from  grace"  (5:4)  in  the  context  is  pre- 
cisely the  opposite  of  the  meaning  attached  to  it  by 
the  Methodists.  They  apply  the  doctrine  to  one  who 
professed  conversion  and  has  gone  back  to  sin.  Paul 
used  the  expression  to  describe  those  who  had  aban- 
doned grace  as  a  system  of  salvation  and  adopted 
works ;  who  ceased  to  rely  upon  the  gracious  favor 
of  God  and  sought  to  conform  their  lives  to  the  re- 
quirements of  the  law.  The  idea  was  abandoning 
pardon  for  sin  through  grace  and  seeking  salvation 
through  morality  as  expressed  in  ceremonialism. 
^'Whosoever  of  you  are  justified  by  law,  ye  are  fallen 
from  grace."  This  is  inevitable  if  salvation  is  by 
works,  either  in  whole  or  in  part.    If  a  man  is  saved 


S6      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

by  what  he  does  he  must  keep  on  doing  to  continue 
saved.  The  moment  he  relents  he  falls  from  grace. 
There  are  two  plans  of  being  saved:  the  possible 
way,  by  grace;  the  impossible  way,  by  law  (Rom. 
10;  3f).  The  way  by  law  is  impossible  because  one 
must  keep  the  whole  law.  ^^For  whosoever  keeps 
the  whole  law,  and  yet  sins  in  one  point  has  become 
guilty  of  all.'^  The  principle  is  that  a  chain  is  no 
stronger  than  its  weakest  link.  We  know  that  no 
one  keeps  the  whole  law.  ^^  There  is  not  a  just  man 
upon  the  earth  that  doeth  good  and  sinneth  not." 
*^A11  have  sinned  and  come  short  of  the  glory  of 
God.  * '  ^  ^  If  we  say  that  we  have  not  sinned,  we  make 
Him  a  liar,  and  His  word  is  not  in  us." 

Before  one  can  establish  the  doctrine  commonly 
called  *' falling  from  grace,"  he  must  prove  two  im- 
possible propositions:  (1)  That  the  person  in  ques- 
tion was  really  saved.  Only  God  and  the  individual 
know  that.  (2)  That  the  person  in  question  was 
finally  lost.  Only  the  disclosures  of  the  judgment 
will  reveal  that.  Furthermore,  if  our  Methodist 
friends  could  prove  these  two  propositions  they 
would  encounter  the  insuperable  obstacle  that  one 
who  has  '^fallen  away"  once  could  never  be  renewed 
to  repentance  (Heb.  6:4-6).  They  would  prove  too 
much,  for  they  would  land  the  *^ fallen"  where  mercy 
could  never  reach  him.  Conversion  is  once  and  for 
all  time.  The  writer  to  the  Hebrews  makes  a  hypo- 
thetical argument  and  concludes  that  one  who  fell 
away  could  never  be  saved.  He  does  not  say  that 
any  can  or  will  fall  away.  On  the  contrary,  he  adds, 
"But,  beloved,  we  are  persuaded  better  things  con- 
cerning you,  and  things  that  accompany  salvation." 

The  Christian  is  preserved  by  a  double  keeping. 
His  inheritance  is  kept  for  him  in  heaven,  **An  in- 


THE  CHURCHES  OF  GALATIA  87 

heritance  imperisliable  and  undefiled  and  unfading', 
kept  in  heaven  for  you.''  He  on  earth  is  preserved 
for  that  inheritance,  ^'Who,  by  the  power  of  God> 
are  kept  through  faith  unto  a  salvation  ready  to  be 
revealed  in  the  last  day"  (I  Peter  1 :  4f ).  Until  that 
unfading  inheritance  in  heaven  is  despoiled  and  the 
omnipotent  power  of  God  on  earth  is  broken  the 
saint  will  not  fail  of  ultimate  salvation.  He  is  bound 
to  grace  by  a  chain  of  five  links,  and  unless  the  devil 
severs  one  of  those  links,  the  believer  will  persevere. 
Those  links  are  foreknowledge,  predestination,  calU 
ing,  justification,  and  glorification  (Rom.  8:29f). 
Change  the  figure  to  conversion  as  a  seed.  It  is  im- 
perishable and  will  never  die.  *^  Being  born  again, 
not  of  perishable  seed,  but  of  imperishable,  through 
the  Word  of  God  which  lives  and  abides"  (I  Peter 
1:23).  Change  the  figure  again  to  union  with  Christ. 
It  is  indissoluble.  *'If  we  are  faithless.  He  abides 
faithful,  He  cannot  deny  himself"  (II  Tim.  2:13). 
All  the  scriptures  which  seem  to  teach  ^ ^falling  from 
grace"  are  really  God's  means  of  preventing  that 
very  thing.  As  to  examples  like  Judas  and  Simon 
Magus :  they  were  never  converted. 

The  purpose  of  God  begins  in  His  foreknowledge 
and  is  consummated  in  the  glorification  of  the  be- 
liever. It  is  a  glorious  doctrine  which  should  inspire 
confidence  in  the  love  of  God,  awaken  gratitude  in 
the  heart  of  the  sinner,  and  issue  in  a  dedicated  life. 
The  believer  is  heartened  to  know  that  neither  tribu- 
lation, distress,  persecution,  famine,  nakedness,  peril,, 
sword,  death,  life,  angels,  principalities,  things  pres- 
ent, things  to  come,  powers,  height,  depth,  nor  any 
other  created  thing,  shall  be  able  to  separate  him 
from  the  love  of  God  which  is  in  Christ  Jesus  our 
Lord. 


88      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

The  Apostle  expressed  no  thankfulness  for  these 
fickle  Galatians.  To  the  churches  at  Philippi,  Thes- 
salonica,  Colosse,  and  Corinth,  he  sent  messages  of 
thankfulness.  Even  the  corruptions  in  Corinth  did 
not  drown  his  note  of  joy;  but  there  their  error  is 
one  of  doctrine  and  was  fundamental.  Tlie  brethren 
who  are  debating  the  question  of  what  is  fundamen- 
tal and  what  is  not,  might  profit  by  a  careful  study 
of  Paul  and  the  Galatians.  The  Apostle  knew  there 
were  some  differences  that  could  not  be  treated 
lightly.  There  is  a  point  of  divergence  beyond  which 
people  can  not  walk  together.  Paul  contended  for 
the  faith  once  delivered  to  the  saints.  He  voices  no 
gratitude  to  the  Galatians.  They  are  reminded  that 
the  motives  of  their  perverters  were  dishonorable. 
*^  These  men  pay  court  to  you,  but  not  with  honora- 
ble motives''  (4:17).  They  professed  the  same 
teachings  and  w^ere  animated  by  the  same  spirit  as 
the  false  teachers  on  the  Island  of  Crete.  ''Men 
who  overthrow  whole  houses,  teaching  things  which 
they  ought  not,  for  filthy  lucre's  sake"  (Titus  1 :  11). 

This  is  one  of  the  severest  indictments  against  the 
false  teachers  of  modern  times.  Mrs.  Eddy  accu- 
mulated an  enormous  fortune  on  the  vagaries  of 
Christian  Science;  Spiritualism  requires  a  medium 
which  not  only  furnishes  opportunity  for  fraud,  but 
is  a  fruitful  source  of  financial  gain ;  Eussellism  was 
exploited  upon  a  credulous  public  to  the  commercial 
advantage  of  its  patron  saint;  Eomanism  fills  its 
coffers  by  money  from  its  devotees  paid  for  blessing 
their  homes  and  forgiving  their  sins  and  reaches  be- 
yond the  grave,  professing  to  obtain  indulgences  for 
the  dead.  How  unlike  Jesus  who  had  not  where  to 
lay  His  head,  and  Paul  who  owned  no  foot  of  land, 
are  these  founders  of  false  religions!     Had  they 


THE  CHUECHES  OF  GALATIA  89 

preached  and  lived  unselfishly  and  died  for  their 
doctrine,  they  might  have  expected  more  favor  from 
thinking  people.  Two  men  were  discussing  starting 
a  new  religion.  One  said  to  the  other:  *'I  will  tell 
you  how  to  succeed.  Launch  your  religion.  Live  it. 
Sacrifice  for  it.  Die  for  it.  Else  from  the  dead. 
Then  you  will  have  succeeded." 

The  peril  in  the  doctrine  of  grace  is  that  men  will 
presume  to  sin  because  saved  freely  and  finally.  To 
safe-guard  the  doctrine  and  avoid  the  error,  the  New 
Testament  invariably  follows  the  doctrine  of  grace 
with  exhortations  to  practical  living.  Witness  how 
closely  the  twelfth  chapter  of  Eomans  follows  the 
doctrinal  discussion.  Witness  the  close  connection 
in  Titus  2:11:  ^'For  the  saving  grace  of  God  ap- 
peared to  all  men  instructing  us  (that  is  the  intention 
of  the  grace)  that  denying  ungodliness  and  worldly 
desires,  we  should  live  soberly  and  righteously  and 
godly  in  this  present  world.''  Witness  the  exhorta- 
tion to  service  and  the  instructions  about  giving 
which  immediately  follow  the  marvelous  discussion 
in  First  Corinthians  of  the  resurrection.  So,  hav- 
ing expounded  the  glorious  doctrine  of  grace,  the 
Apostle  of  Faith  closes  with  three  earnest  exhorta- 
tions to  work. 

^^Let  each  one  prove  his  own  work."    (6:4.) 
^^Let  us  not  be  weary  in  well  doing."  (6:9.) 
^'Let  us  work  that  which  is  good  toward  all  men, 
especially  toward  them  that  are  of  the  household  of 
faith."     (6:10.) 

There  is  no  conflict  between  James  and  Paul.  Both 
teach  salvation  by  grace  through  faith,  and  both  in- 
sist upon  works  as  the  proof  of  that  faith. 

From  the  churches  in  Galatia  we  may  learn,  among 
others,  four  lessons. 


90      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

1.  The  fickleness  of  human  nature.  Witness  its 
extreme  form  in  baseball  lovers  who  idolize  the  team 
when  it  wins  to-day  and  execrate  it  when  it  loses 
to-morrow.  Witness  the  rise  and  ebb  of  the  tide  of 
popular  applause  for  public  leaders.  Mr.  Roosevelt 
understood  this  trait.  Returning  from  Africa, 
Egypt,  and  Europe  with  rare  specimens  for  the 
Smithsonian  Institute  and  crowned  with  the  highest 
academic  honors  of  Great  Britain  and  the  continent, 
he  was  welcomed  by  a  million  shouting,  cheering, 
waving  enthusiasts  in  New  York  City.  That  same 
day  he  said  to  his  sister,  **And  they  soon  will  be 
throwing  rotten  apples  at  me.''  Csesar  and  Tacitus 
noticed  and  commented  on  the  impulsiveness  and 
changeableness  of  the  Gallic  tribes.  The  Galatians 
embraced  Christianity  eagerly,  welcomed  Paul  en- 
thusiastically on  his  first  visit,  became  jealous  parti- 
sans, were  exceedingly  susceptible  to  personal  influ- 
ence, ran  readily  after  new  teachers,  adopted  another 
doctrine  on  the  score  of  its  novelty,  not  its  truth, 
and  all  this  in  three  short  years. 

It  is  to  be  feared  that  this  Gallic  temperament  per- 
sists and  thrives  too  much  in  modern  churches.  Con- 
verts from  the  evangelistic  meetings  enter  the 
churches  in  large  numbers.  Attendance  upon  the 
regular  services  is  perceptibly  increased.  A  few 
months  suffice  to  show  a  waning  of  enthusiasm,  a 
lagging  of  energy,  a  drifting  back  to  the  world. 

Watch  the  new  pastor  enter  a  new  field  of  labor. 
The  members  vie  with  each  other  to  do  him  honor. 
He  is  dined  and  feted.  His  praises  are  sung  by  his 
people  over  the  community.  Time  cools  the  ardor 
of  some.  There  are  other  preachers  they  like  better. 
He  is  a  misfit.  He  should  never  have  been  called 
anyway.     At  first  they  loved  him  so  they  almost 


THE  CHURCHES  OF  GALATIA  91 

^^ate  him."     Later,  they  wished  they  had  eaten 
him. 

2.  The  impossibility  of  permanent  success  on 
some  fields  of  labor.  Paul  was  the  best  educated 
man  of  his  day.  A  precocious  boy,  a  diligent  stu- 
dent, he  surpassed  all  his  fellows  in  school.  His 
teacher  was  the  most  renowned  of  that  time.  His 
scholarship  was  profound  and  broad.  He  mastered 
thoroughly  what  he  studied.  He  studied  many  sub- 
jects, languages,  philosophy,  literature,  and  religion. 
His  experience  of  grace  was  rich  and  rare.  His 
training  and  practical  experience  fitted  him,  as  well 
as  man  can  be  fitted,  for  the  Lord's  work.  He  gave 
diligent  attention  to  the  Galatians.  After  his  first 
visit  on  the  second  missionary  journey  (Acts  16:  6) 
he  made  them  a  second  visit  on  his  third  missionary 
journey  (Acts  18:23).  Timothy  and  Silas  labored 
with  him  in  Galatia.  Surely  it  was  not  because  of  a 
lack  of  ability  or  diligence  in  the  preachers  that  this 
work  failed.  The  thought  of  having  bestowed  labor 
in  vain  has  always  been  one  of  the  trials  of  a  faith- 
ful messenger  of  God.  It  was  the  case  with  Elijah, 
Isaiah,  Jeremiah,  Jesus,  and  Paul. 

I  am  not  trying  to  justify  those  failures  where 
the  preacher  is  at  fault.  It  is  admitted  that  this 
is  often  the  case.  Pastors  who  express  a  horror  of 
being  *^ door-bell  ringers"  should  have  a  care  lest 
they  neglect  the  flock.  However,  the  history  of  the 
Galatian  churches  proves  conclusively  that  the  best 
of  preachers  sometimes  fail  and  through  no  fault 
of  their  own.  There  is  an  admonition  here  for  the 
churches  and  a  comfort  for  the  preachers. 

3.  The  persistency  and  insidiousness  of  false 
teachers.  Those  who  were  undermining  the  founda- 
tions laid  by  Paul  in  Galatia  were  not  skeptics,  but 


92      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

religious  teachers.  They  professed  to  be  in  fuller 
accord  with  the  scriptures.  They  claimed  to  be  the 
true  people  of  God.  The  Adventists  of  our  time  are 
their  successors — people  who  destroy  churches,  dis- 
rupt families,  and  distract  minds  by  a  deadly  liter- 
alism. 

Spiritism  now  plagues  some  churches  as  Judaism 
did  in  the  first  century.  Though  Spiritism  is  of  the 
highest  antiquity,  it  has  undergone  a  recrudescence 
amid  the  sorrows  of  the  World  War.  Grave  philo- 
sophical, mental,  moral,  and  practical  dangers  lurk 
in  Spiritism.  Under  the  Law  of  Moses,  the  Israelites 
were  forbidden  to  try  to  gather  information  from  the 
dead  through  a  wizard,  if  a  man,  or  a  witch,  if  a 
woman.  ' '  Turn  ye  not  unto  them  that  have  familiar 
spirits,  nor  unto  the  wizards;  seek  them  not  out, 
to  be  defiled  by  them.  I  am  the  Lord  your  God" 
(Lev.  19:31).  The  prophets  are  equally  explicit 
in  their  inhibitions  upon  witchcraft.  *^And  when 
they  shall  say  unto  you,  seek  unto  them  that  have 
familiar  spirits  and  unto  the  wizards  that  chirp  and 
that  mutter:  should  not  a  people  seek  unto  their 
God?  On  behalf  of  the  living,  should  they  seek  unto 
the  dead?''  (Isa.  8: 19).  **I  will  be  a  swift  witness 
against  the  sorcerers''  (Mai.  3:5). 

The  reason  for  the  Old  Testament  inhibition  of 
divination  is  that  it  is  discreditable  to  man  and  ab- 
horrent to  God.  What  is  proper  to  know  God  will 
make  kno-^vn.  The  hidden  things  belong  to  Him.  To 
pry  into  them  is  presumptuous  and  disloyal.  Under 
the  Mosaic  Law  Spiritism  was  punishable  by  death. 

Evocation  of  the  dead,  then,  was  forbidden  under 
the  Old  Dispensation  as  wicked  and  unnecessary.  It 
was  wicked  because  it  marked  a  turning  away  from 
God  to  the  superstitious  practices  of  the  pagan  na- 


THE  CHURCHES  OF  GALATIA  93 

tions.  It  was  unnecessary,  for  God  revealed  to  His 
people  what  it  was  permissible  for  them  to  know. 
"The  secret  things  belong  unto  the  Lord  our  God; 
but  the  things  that  are  revealed  belong  unto  us  and 
to  our  children  forever,  that  we  may  do  all  the  words 
of  this  law"  (Deut.  29:  29).  Man's  duty  is  to  leave 
the  secrets  with  God  and  apply  himself  assiduously 
in  studying  and  diligently  in  obeying  the  things  re- 
vealed. Once  a  man  in  Hell  prayed  that  a  spirit 
might  be  sent  to  his  father's  house  to  warn  his  five 
living  brothers  of  their  impending  doom.  The  peti- 
tion was  refused,  for,  "H  they  hear  not  Moses  and 
the  prophets,  neither  will  they  be  persuaded  if  one 
rise  from  the  dead." 

It  may  be  replied:  "Yes,  but  Spiritism  is  true, 
for  did  not  Saul  converse  with  Samuel  through  the 
Witch  of  Endor!"  On  that  supposed  interview  I 
make  the  following  comments:  (1)  What  Saul  at- 
tempted was  contradictory  to  his  previously  com- 
mendable action  in  suppressing  witchcraft;  (2)  It 
was  at  a  time  when  the  Spirit  of  the  Lord  had  de- 
parted from  him  and  was  done  with  serious  misgiv- 
ings ;  (3)  The  prophecy,  supposed  to  come  from  Sam- 
uel, was  not  true,  for  it  said  Saul  would  die  on  the 
morrow  and  he  did  not  die  until  three  days  later; 
(4)  The  semblance  of  Samuel  complained  that  he 
was  "disquieted"  and  that  is  contrary  to  Job  3: 17. 
When  the  righteous  dies  he  goes  where  ^ '  The  wicked 
cease  from  troubling  and  the  weary  are  at  rest." 
Upon  this  one  questionable  incident  no  sane  theory 
of  Spiritism  can  be  founded. 

The  defender  of  necromancy  rejoins,  "Did  not 
Moses  and  Elijah  return  from  the  realm  of  the 
dead?"  They  did,  but  remember  they  spoke  no  mes- 
sage for  living  people,  not  even  to  the  three  Apostles 


94      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

who  were  present  with  Jesus  in  the  Mount.  Of  the 
six  people  raised  from  the  dead  in  the  Bible,  not  one 
word  is  recorded  of  their  experiences  in  Sheol. 
Tennyson  is  true  to  the  record  when  he  says : 

*^Wlien  Lazarus  left  his  charnel-cave, 
And  home  to  Mary's  house  returned 
Was  this  demanded — if  he  yearn 'd 
To  hear  her  weeping  by  his  grave? 

*  Where  wert  thou,  brother,  those  four  days!' 

There  lives  no  record  of  reply, 

Which  telling  what  it  is  to  die 
Had  surely  added  praise  to  praise. 

From  every  house  the  neighbors  met, 

The  streets  were  fill'd  with  joyful  sound, 
A  solemn  gladness  even  crown 'd 

The  purple  brows  of  Olivet. 

Behold  a  man  raised  up  by  Christ ! 

The  rest  remaineth  unreveal'd; 

He  told  it  not;  or  something  seal'd 
The  lips  of  that  Evangelist. ' ' 

Jesus  is  the  only  traveler  who  ever  returned  from 
that  silent  bourne  with  messages  to  the  living.  It 
was  necessary  that  He  should  return  to  establish 
His  claims  and  confirm  His  promises.  Because  he 
came  back  makes  it  unnecessary  that  any  one  else 
should.  We  do  not  need  to  visit  mysterious  mediums 
in  sequestered  places  to  learn  if  our  dear,  departed 
live.  The  voice  of  our  Lord  is  sufficient:  ^'I  am  the 
Eesurrection  and  the  Life ;  he  that  believeth  on  me, 
although  he  die,  yet  shall  he  live;  and  whosoever 
liveth  and  believeth  on  me  shall  never  die."  ** To- 
day thou  shalt  be  with  me  in  Paradise."    '*In  my 


THE  CHURCHES  OP  GALATIA  95 

Father's  house  are  many  mansions;  if  it  were  not 
so  I  would  have  told  you/*  ^^This  is  eternal  life 
to  know  Thee,  the  only  true  God,  and  Jesus  Christ 
whom  Thou  hast  sent.''  '^He  that  believeth  on  the 
Son  hath  eternal  life ;  but  he  that  obeyeth  not  the  Son 
shall  not  see  life,  but  the  wrath  of  God  abideth  on 
him.'' 

The  final  authority  for  a  Christian  is  Christ.  He 
has  not  left  us  desolate,  orphans.  He  has  come  to 
us  and  demonstrated  His  identity  by  many  infallible 
proofs.  To  seek  assurance  of  immortality  in  the 
dubious  and  often  puerile  messages  of,  or  through, 
seances  is  like  forsaking  the  fountain  of  living  waters 
for  dry  and  cracked  cisterns  which  will  hold  no 
water. 

In  the  hope  of  Christ's  Gospel  of  immortality 
dying  saints  have  fallen  to  sleep  in  the  confidence 
of  awakening  on  the  morning  in  a  fairer  and  better 
world ;  sorrowing  loved  ones  have  watched  the  stars 
shine  through  the  cypress  tress  and  waited  for  the 
Master's  summons  when  they  shall  join  those  whom 
they  ^^have  loved  long  since  and  lost  awhile." 

4.  The  occasional  necessity  for  uncompromisingly 
contending  for  the  truth.  Denominational  debates 
are  not  to  be  encouraged.  They  arouse  partisanship 
and  engender  strife.  Yet  there  may  come  a  time 
to  a  community  when  loyalty  to  the  truth  demands 
debate  with  a  teacher  of  false  doctrine.  The  spirit 
of  commendation  is  to  be  cultivated,  rather  than  the 
spirit  of  blame.  Yet,  there  are  occasions  when  loy- 
alty to  the  truth  demands  condemnation  of  error. 
The  heart  of  the  Christian  prompts  praise  of  the 
true  and  good.  Allegiance  to  Christ  prompts  con- 
demnation of  the  false  and  bad.  Self-interest  puts 
on  the  soft  pedal  or  proclaims  aloud  the  right  to  free- 


96      THE  CHURCHES  OF  THE  NEW  TESTAMENT 

dom  of  thought  and  speech,  or  avows  the  issue  is  not 
vital,  or  professes  neutrality.  Self-sacrifice  takes  its 
position  bravely  for  the  right,  irrespective  of  the 
odds.  Every  tenet  of  our  precious  faith  holds  be- 
cause loyal  souls  fought  and  sacrificed  for  them  when 
they  were  unpopular  and  imperiled. 

* '  Then  to  side  with  truth  is  noble,  when  we  share  its 
wretched  crust. 

Ere  her  cause  bring  fame  and  profit,  and  'tis  pros- 
perous to  be  just ; 

Then  it  is  the  brave  man  chooses,  while  the  coward 
stands  aside, 

Doubting  in  his  abject  spirit,  till  his  Lord  is  cru- 
cified.'^ 

Paul  was  severe  on  the  Galatians,  but  not  unneces- 
sarily  so.  Many  were  drifting  without  compunction 
from  the  truth  on  which  their  souls  had  anchored 
under  his  pilotage.  The  faith  itself  was  in  danger 
of  being  corrupted  fatally.  Men  crept  into  the 
churches  who  were  perverting  the  disciples  by  erro- 
neous doctrines.  They  were  more  dangerous  because 
they  were  inside  the  churches.  The  truth  of  the  gos- 
pel was  at  stake.  It  was  no  time  to  cry  ^' peace, 
peace.''  ^'The  wisdom  which  cometh  down  from 
above  is  first  pnre,  then  peaceable."  There  is  a 
peace  whose  sleep  is  death.  There  is  a  contention 
whose  issue  is  life.  Paul  risked  the  enmity  of  the 
Galatians  by  telling  them  the  truth.  A  surer  test 
of  orthodoxy  and  a  severer  rebuke  of  heresy  was 
never  heard  than  these  words:  *^But  even  if  we, 
or  an  angel  from  heaven,  should  preach  a  gospel 
to  you  other  than  that  which  we  preached  to  you, 
let  him  be  accursed." 

There  are  some  things  worth  standing  for,  worth 


THE  CHURCHES  OP  GALATIA  97 

living  for,  worth  contending  for,  worth  dying  for. 
The  '^gospel  of  Christ''  (Gal.  1:7)  is  first  among 
those  things.  Eternal  issues  impinge  upon  it.  When 
the  gospel  is  lost  all  is  lost  which  gives  a  church  a 
right  to  exist.  Seven  crusades  were  launched,  sev- 
eral hundred  thousand  lives  were  lost  and  two  cen- 
turies were  drenched  in  blood  in  an  ill-advised  effort 
to  rescue  the  sepulcher  of  the  Lord  from  the  infidel 
Turk.  The  goal  was  not  worth  the  long  quest  and 
bloody  cost.  Those  Christian  warriors  were  reli- 
giously consecrated  ^^ knights"  and  the  days  in  w^hich 
they  flourished  are  known  in  history  as  the  halcyon 
days  of  chivalry. 

A  living  faith  is  worth  more  than  an  empty  tomb. 
Perverters  of  the  most  holy  faith  are  more  danger- 
ous to  society  and  to  true  religion  than  the  desecra- 
tors  of  an  empty  tomb.  Contenders  for  the  faith  are 
the  real  knights,  knight-errants  of  the  cross.  The 
chivalry  that  champions  the  gospel  as  it  is  in  Christ 
is  of  a  higher  type  and  finer  fiber  than  that  which 
blossomed  and  withered  in  Western  Europe  in  the 
Middle  Ages. 

**Who  would  not  brave  champions  be 
In  this  the  lordliest  chivalry  I 
For  there  are  hearts  that  ache  to  see 
The  day-dawn  of  our  chivalry. 

*' Fight,  brothers,  fight  with  tongue  and  pen. 
We'll  win  the  golden  day  again, 
And  love's  millennial  mom  shall  rise 
O'er  waiting  hearts  and  longing  eyes." 


CHAPTER  V 

EPHESUS — THE  EFFECTIVE   CHUECH 

The  city  of  Ephesus  was  the  capital  of  a  province 
known  as  Proconsular  Asia.  Through  the  Sacred 
Port  it  had  immediate  access  to  the  sea,  with  a  better 
port  at  Miletus,  thirty  miles  distant.  Two  architec- 
tural features  adorned  the  city,  the  Temple  of  Diana 
and  the  Theatre.  The  Temple  was  of  shining  marble, 
342  feet  high  by  164  feet  wide;  supported  by  one 
hundred  and  twenty  pillars,  each  56  feet  high,  and 
contained  a  rare  collection  of  masterpieces  of  sculp- 
ture and  painting.  At  the  center  of  the  Temple,  con- 
cealed by  curtains,  stood  the  ancient  wooden  image 
of  the  ugly  Goddess  Diana,  reputed  to  have  fallen 
from  the  sky.  A  treasury,  behind  the  shrine,  was 
the  safety  vault  of  Asia,  where  kings  and  nations 
stored  their  most  valued  treasures.  This  Temple 
was  220  years  in  building.  It  burned  the  night  Alex- 
ander the  Great  was  bom  and  was  rebuilt  on  the 
same  magnificent  plan.  It  is  among  the  ''seven 
wonders  of  the  world."  The  Temple  of  the  Sun  at 
Baelbeck  is  really  more  wonderful.  Its  stones  are 
larger,  its  columns  taller  and  were  presumably  trans- 
ported in  some  inexplicable  way  from  Assuam  in 
Egypt.  Indeed,  I  think  that  building  more  wonder- 
ful than  any  of  the  ''seven  wonders." 

The  Theatre  at  Ephesus  was  carved  in  the  western 
side  of  Mount  Oreosus  and,  like  all  ancient  theatres, 
was  open  to  the  sky.  Its  capacity  was  the  largest  in 
the  Hellenic  world.  It  could  accommodate  50,000 
people — ^more  than  the  largest  auditorum  or  base- 

98 


EPHESUS— THE  EFFECTIVE  CHURCH   99 

ball  park  in  the  United  States.  Near  the  Theatre, 
on  the  north  side  of  the  city,  was  the  Stadium  where 
races  were  run  and  tights  between  beasts,  and  be- 
tween men  and  beasts  were  exhibited.  In  this  The- 
atre the  popular  Assembly  met  for  the  transaction 
of  business.  It  was  into  this  arena  that  the  wild 
mob  rushed  with  the  Macedonians,  Gains  and  Aris- 
tarchus,  and  where  Paul  himself  sought  to  enter  to 
defend  them  and  himself. 

The  church  at  Ephesus  occupies  a  prominent  place 
in  the  Eevelation  by  John,  the  Epistles  by  Paul,  and 
the  Acts  by  Luke.  In  the  Eevelation  it  is  the  first 
of  the  seven  churches  to  be  addressed  by  the  Spirit 
and  is  commended  for  its  deeds,  toil,  patience,  dis- 
cipline, discernment,  suffering,  and  hatred  of  Anti- 
nomianism;  and  is  condemned  for  the  loss  of  its 
first  love,  the  love  of  espousal.  In  a  generation  its 
orthodoxy  was  unimpaired  but  its  ardor  for  Christ 
had  cooled,  its  evangelistic  fires  were  quenched.  In 
the  Epistles  it  is  the  church  to  which  is  addressed 
the  letter  which  discusses  more  Christian  doctrines 
and  duties  than  are  treated  in  any  other  section  of 
the  New  Testament.  In  the  Acts  the  church  is  repre- 
sented completely  organized,  fully  equipped  and 
functioning  for  Christ. 

Devout  Jews  from  Ephesus  were  present  at  Pente- 
cost. They  may  have  carried  back  with  them  the 
seeds  of  Christianity.  Paul  wanted  to  preach  there 
in  the  early  stages  of  his  second  journey  but  was 
divinely  forbidden  (Acts  16:6).  At  the  close  of 
that  journey,  on  the  trip  from  Corinth  to  Jerusalem, 
he  made  a  short  visit  to  Ephesus.  He  reasoned  with 
the  Jews  in  their  synagogue  and  evidently  made  a 
favorable  impression,  for  he  was  urged  to  remain 
and,  on  leaving,  promised  to  return  (Acts  18 :  19-21). 


100     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

That  noble  man  and  his  wife,  Aquila  and  Priscilla, 
his  companions  from  Corinth,  were  left  at  Ephesus. 
They  set  up  housekeeping  and  lived  for  Jesus.  That 
learned  and  mighty  expounder  of  the  messianic  scrip- 
tures, Apollos,  from  the  University  of  Alexander, 
visited  Ephesus  and  taught  accurately  his  incom- 
plete knowledge  about  Jesus  and  thence  crossed  over 
to  Corinth. 

On  the  third  missionary  tour,  Paul,  after  passing 
through  the  inland  districts,  paid  his  promised  visit 
to  Ephesus.  He  did  not  expect  to  tarry,  but  events 
took  an  unexpected  course  and  he  remained  longer 
than  at  any  other  place  during  his  ministry.  While 
here  he  wrote  First  Corinthians,  in  the  year  57.  The 
explanation  of  why  he  tarried  at  Ephesus  is  found  in 
that  letter.  *^For  a  great  and  effectual  door  is  open 
to  me,  and  there  are  many  adversaries''  (I  Cor. 
16:9).  Opportunity  and  opposition!  They  deter- 
mined the  duration  of  his  stay.  They  usually  coexist. 
The  larger  the  opportunity  the  more  perplexing  the 
problems.  Some  preachers  run  away  from  them. 
Paul  stayed  with  them.  Adversaries!  Ours  seem 
small  and  insignificant  when  we  read  of  the  ten  spe- 
cial adversaries  that  fought  to  close  Paul's  door  of 
opportunity  at  Ephesus.* 

Since  the  letter  to  the  Ephesians  was  circular, 
that  is,  it  was  also  addressed  to  other  churches,  we 
may  confine  ourselves  to  the  nineteenth  chapter  of 
Acts  for  the  elements  of  strength  in  this  church  in 
action. 

1.  The  doctrine  of  repentance  was  preached  and 
practiced.  Twelve  men,  recent  converts,  had  re- 
ceived John's  message  of  repentance.  Eepentance 
was  a  theme  of  preaching  with  Old  Testament  proph- 

*  See  an  interpretation  of  the  English  Bible,  Carroll  on  Acts. 


EPHESUS— THE  EFFECTIVE  CHURCH      101 

ets  and  New  Testament  Apostles.  Enoch,  the  sev- 
enth generation  from  Adam,  preached  it  in  his  day. 
Noah  preached  it  to  the  wicked  antediluvians  who 
died  impenitent  and  whose  spirits,  when  Peter  wrote, 
were  reserved  in  prison.  Jonah  preached  it  to  the 
Ninevites:  ''Yet  forty  days  and  Nineveh  shall  be 
destroyed,^'  and  the  greatest  revival  in  historj^  fol- 
lowed. Jeremiah  and  Hosea  preached  it  from  the 
same  text,  "Break  np  your  fallow  ground.''  Isaiah 
and  Malachi  enforced  it  from  the  same  figure  of 
speech — the  grading  of  a  highway  for  the  king. 
When  the  voice  of  John  the  Baptist  broke  the  silence 
of  four  hundred  years,  the  first  note  was:  ''Repent, 
for  the  kingdom  of  heaven  is  at  hand."  Jesus  took 
up  this  note  of  repentance  in  His  ministry  and  began 
by  saying:  "Repent  and  believe  the  gospel."  The 
twelve  were  sent  forth  and  the  first  thing  they  did 
was  to  preach  "that  men  should  repent."  Paul,  in 
the  most  cultured  city  in  the  world,  announced 
the  universality  of  repentance:  "God  now  charges 
men  that  all  of  them  everywhere  should  repent." 
Before  the  Spirit  closed  the  Revelation  He  preached 
repentance  through  John:  "Repent,  therefore;  or 
else  I  am  coming  to  thee  quickly  and  will  make  war 
with  thee  with  the  sword  of  my  mouth. ' ' 

Repentance  is  a  change  of  mind  towards  God  con- 
cerning sin.  It  is  superinduced  by  the  preached 
gospel  which,  applied  by  the  Holy  Spirit,  produces 
a  godly  sorrow  resulting  in  a  change  of  mind.  It 
philosophically  and  scripturally  precedes  saving 
faith.  Bishop  Wilberforce  aptly  says  that  to  repent 
"is  to  take  the  first  turn  to  the  right."  Genuine  re- 
pentance, however,  is  always  accompanied  by  such  a 
saving  faith.  Wherever  the  two  are  mentioned  to- 
gether the  order  is  repentance  and  faith.    See  Mark 


102  THE  CHURCHES  OF  THE  NEW  TESTAMENT 

1:15;  Acts  2:38-41;  Acts  19:4;  Acts  20:21;  Heb. 
6:1,  2;  II  Tim.  2:25. 

Repentance  is  the  sharp  needle  piercing  the  hole 
through  which  the  silken  thread  of  the  gospel  may- 
be sewed.  It  is  the  hammer  which  breaks  the  heart 
of  stone,  by  grace  transmuted  into  a  heart  of  flesh. 
It  is  the  plow  opening  the  furrow  where  the  seed  of 
the  gospel  are  cast  which  sprout  and  spring  up  and 
bring  forth  an  abundant  harvest.  It  is  the  elemental 
and  fundamental  work  in  salvation.  A  gospel  church 
is  one  which  proclaims  the  nature  and  insists  on  the 
necessity  of  repentance  for  every  one.  It  has  no  sub- 
stitute in  culture,  education,  or  good  morals.  *^  Ex- 
cept ye  repent,  ye  shall  all  likewise  perish,''  is  the 
warning  which  every  church  must  sound  forth.  The 
results  of  evangelism  are  more  permanent  where 
the  Bible  doctrine  of  repentance  is  preached  in  its 
proper  place  with  scriptural  meaning.  Whatever  a 
so-called  church  may  or  may  not  have,  it  is  not  a 
New  Testament  church  unless  its  members,  like  the 
Ephesians,  have  heard  and  heeded  the  John-the- 
Baptist  cry  of  repentance. 

2.  Faith  in  Christ  was  professed  in  the  public 
and  appointed  way.  The  tw^elve  men  at  Ephesus  had 
been  baptized  ^^unto  John's  baptism"  which,  un- 
doubtedly, was  immersion.  They  were  not  the  con- 
verts of  John  the  Baptist,  for  Jesus  accepted  John's 
baptism  and  his  first  followers  were  the  disciples  of 
John.  They  were  not  the  converts  of  Apollos,  for  he 
would  certainly  have  corrected  their  views  about 
Jesus  after  Aquila  and  Priscilla  had  expounded  to 
him  the  way  of  God  more  perfectly.  They  were,  in 
all  probability,  converts  made  under  the  preaching 
of  some  converts  made  through  the  preaching  of 
the  disciples  of  John  the  Baptist.    They  evidently 


EPHESUS— THE  EFFECTIVE  CHURCH      103 

knew  nothing  about  Pentecost  and  the  subsequent 
events.  Paul  amplified  their  views  and  they  were 
so  anxious  to  be  right  in  their  baptism  that  they  sub- 
mitted to  the  rite  a  second  time.  In  what  contrast 
do  they  stand  with  those  who  refuse  to  obey  the  ex- 
plicit command  of  our  Lord!  This  is  the  last  bap- 
tism mentioned  in  the  book  of  Acts  and  is  so  clear 
and  impressive  that  it  ought  to  suffice  for  all 
time. 

Baptism  is  the  outward  form  by  which  a  convert 
symbolizes  his  spiritual  experience  of  putting  on 
Christ.  It  is  the  uniform  to  be  worn  by  all  who  have 
sworn  allegiance  to  the  Christ  and  who  desire  to 
follow  the  banner  of  the  Lord.  The  uniform  does 
not  make  one  a  soldier;  nor  does  one  wear  it  in  order 
to  become  a  soldier,  but  because  he  has  already  taken 
the  oath  of  allegiance  and  become  a  soldier  and  in 
order  that  both  friends  and  foes  of  his  nation  may 
know  that  he  is  a  soldier.  At  the  Jamestown  expo- 
sition the  different  nations  of  the  world  were  repre- 
sented on  the  drill  ground  by  their  soldiers.  Every 
soldier  wore  the  uniform  of  his  country.  I  saw  them 
drilling,  and  an  impressive  sight  it  was.  How  in- 
congruous and  how  shameful  it  would  have  seemed 
for  some  man,  claiming  to  belong  to  the  army  of 
the  United  States,  to  have  insisted  on  drilling  with 
our  troops  in  civilian  clothes  or  with  a  uniform  made 
according  to  his  own  choosing.  No  more  incongru- 
ous, however,  than  those  who  call  Jesus  Master  and 
Lord,  but  obey  not  His  command  to  put  on  the  one 
uniform  of  baptism  which  He  has  commanded. 

Baptism  professes  a  change  which  has  already 
taken  place  and  pledges  allegiance  to  the  Master.  It 
does  not  procure  that  change,  but  simply  indicates 
that  it  has  already  taken  place.    Years  ago  a  new- 


104     THE  CHUECHES  OF  THE  NEW  TESTAMENT 

comer  from  'the  East,  settling  in  Texas,  called  on  a 
nearby  neighbor,  who  was  an  old  settler.  A  pecu- 
liar dipper  was  seen  in  the  bucket  of  water  which 
attracted  the  new-comer.  He  asked  where  it  came 
from  and  expressed  a  desire  to  secure  one  for  him- 
self. The  old  settler  told  him  that  it  was  a  gourd 
and  grew  in  abundance  over  the  rear  garden  fence. 
He  gave  the  visitor  one  of  beautiful  shape  with  the 
following  instructions:  ^^Cut  the  gourd,  take  out 
the  seed  and  soak  in  water  for  several  days  and  then 
you  will  have  a  dipper  as  good  as  mine.''  The  new- 
comer took  the  gourd,  tied  a  rock  around  it  and  sank 
it  in  the  little  stream  that  flowed  hard  by  his  house. 
Days  afterwards  he  removed  it  from  the  water  and 
instead  of  having  a  useful  dipper  he  had  a  decom- 
posed gourd.  He  called  again  on  his  neighbor  and 
said:  ^'How  about  this?  The  gourd  you  gave  me 
was  not  good.  When  I  took  it  out  of  the  water  it 
was  decaying  and  offensive  and  I  had  to  throw  it 
away."  The  old  settler  inquired  what  process  he 
had  followed  in  making  the  dipper,  and,  when  told, 
replied:  *^0h,  you  did  not  follow  my  instructions. 
I  said  first  cut  the  gourd  and  take  out  the  seed  and 
then  soak  it  in  water.  Unless  you  do  this  the  water 
will  do  no  good,  but  rather  harm."  So  say  we.  Un- 
less the  heart  has  been  cut  by  contrition  and  cleansed 
by  repentance  and  faith,  baptism  will  do  no  good, 
but  rather  harm. 

3.  This  church  was  endued  with  the  Holy  Spirit. 
After  their  second  baptism  Paul  laid  his  hands  upon 
these  disciples  who  had  known  only  John's  baptism 
and  the  Holy  Spirit  came  on  them  and  they  spoke 
with  tongues  and  prophesied.  This  is  the  last  laying 
on  of  hands  and  the  last  enduement  of  the  Holy  Spirit 
in  the  Acts.    The  laying  on  of  hands  was  simply  a 


EPHESUS— THE  EFFECTIVE  CHURCH      105 

form  of  accrediting,  a  witnessing  and  approving  by 
the  church  of  the  work  of  grace  already  wrought  by 
the  Holy  Spirit.  It  was  practiced  when  Peter  and 
John  went  down  to  Samaria,  when  Ananias  put  his 
hands  on  Saul  in  Damascus,  when  the  presbytery 
ordained  young  Timothy,  and  when  the  church  at 
Antioch  sent  forth  the  two  first  foreign  missionaries. 
With  the  exception  of  the  incidents  in  Samaria  and 
Damascus  and  here,  the  laying  on  of  hands  did  not 
accompany  or  precede  the  gift  of  the  Holy  Spirit. 

Several  years  ago  an  Episcopal  bishop,  in  confer- 
ence with  representatives  of  other  denominations,  in- 
cluding Baptists,  was  explaining  his  views  of  Chris- 
tian union.  He  insisted  on  Episcopal  ordination.  A 
Baptist  replied  that  ^'any  man  called  of  God  to 
preach,  and  accredited  by  a  church,  had  a  right  to 
preach. '  ^  The  bishop  replied  that  he  could  not  con- 
ceive of  one  being  qualified  unless  he  had  had  the 
hands  of  the  bishop  laid  upon  his  head.  The  Bap- 
tist said  the  bishop's  hands  can  confer  no  power. 
The  bishop  replied:  *^If  the  Holy  Spirit  is  not  con- 
ferred through  the  hands  of  the  bishop,  pray  tell  me 
how  He  is  conferred. ' '  The  Baptist  replied :  '  ^  He  is 
conferred  directly  by  the  Lord  himself,  as  in  the  case; 
of  Cornelius  and  his  household  where  there  is  no 
mention  of  the  laying  on  of  hands." 

There  are  six  spirit  baptisms  in  the  Acts  of  the 
Apostles  and  every  one  is  significant.  (1)  In  the 
second  chapter  of  Acts  the  Spirit  came  upon  the  one 
hundred  and  twenty  at  Pentecost, — showing  that  God 
will  give  His  spirit  to  earnest  praying  Jews.  (2) 
In  the  fourth  chapter  of  the  Acts  the  company  of 
disciples  was  praying  and  the  place  was  shaken 
where  they  were  gathered  together  and  they  were 
filled  with  the  Holy  Spirit, — a  miniature  reproduc- 


106  THE  CHURCHES  OF  THE  NEW  TESTAMENT 

tion  of  Pentecost.  (3)  In  the  eighth  chapter  of  Acts, 
Peter  and  John  visited  Samaria  and  prayed  for  the 
new  converts  under  Philip  and  laid  their  hands  on 
them  and  they  received  the  Holy  Spirit,— showing 
that  God  will  give  His  spirit  to  the  converted  half 
heathen.  (4)  In  the  ninth  chapter  of  Acts  the  con- 
victed, humbled  and  obedient  Saul  received  the  Holy 
Spirit,— showing  that  God  will  give  His  spirit  to 
a  convert  who  has  resisted  the  Holy  Spirit  and  per- 
secuted the  church.  (5)  In  the  tenth  chapter  of  Acts 
the  Holy  Spirit  fell  on  all  who  heard  the  word  in 
Cornelius'  house,— showing  that  God  will  give  His 
spirit  to  the  believing  Gentiles.  (6)  In  the  nineteenth 
chapter  of  Acts  the  Holy  Spirit  came  on  the  twelve 
men  at  Ephesus, — showing  that  God  will  give  His 
spirit  to  those  who  have  held  a  half  truth  and  come 
into  the  possession  of  the  whole  truth. 

It  should  be  recalled  here,  however,  that  following 
these  incidents  no  one  ever  received  the  baptism  of 
the  Holy  Spirit  or  the  gift  of  the  Holy  Spirit  by  the 
laying  on  of  hands.  Henceforth  we  are  commanded 
to  be  filled  with  the  Spirit,  endued  by  the  Spirit, 
guided  by  the  Spirit,  taught  by  the  Spirit,  etc.  The 
baptism  of  the  Spirit  was  the  initiatory  rite  of  the 
Holy  Spirit  in  taking  up  His  office  work ;  henceforth 
we  are  to  recognize  Him  as  the  Vice-Gerent  of  Christ 
and  the  Director-General  of  all  the  life  work  of  the 
Kingdom  of  God. 

Power  for  the  churches  now-a-days  must  come 
from  Him.  God  is  more  willing  to  give  the  Holy 
Spirit  to  them  that  ask  Him,  than  earthly  parents  are 
to  give  good  gifts  to  their  children.  If  a  Christian 
limps  and  stumbles  it  is  for  lack  of  this  power.  If 
a  church  is  joyless  and  barren  it  is  for  want  of  this 
power.    A  traveler  in  California  looked  out  the  train 


EPHESUS— THE  EFFECTIVE  CHURCH   1(77 

window  and  saw  a  carpet  of  verdure  covering  the 
pastures,  beautiful  flowers  blooming  in  profusion, 
and  rich  plumaged  birds  flitting  and  singing  amid 
the  leafy  branches  of  the  healthful  trees.  He  looked 
out  the  window  on  the  opposite  side  of  the  train  and 
the  earth  was  dry  and  barren.  No  life,  no  music,  no 
joy.  He  inquired  and  was  told  that  one  side  was 
irrigated  and  the  other  was  not.  So  with  individuals 
and  churches.  Some  are  prosperous  and  happy; 
their  leaf  does  not  wither,  and  joy  never  ceases,  and 
they  bring  forth  fruit  even  in  old  age.  They  are 
endued  by  the  Spirit  of  God.  Others  are  unhappy 
and  fruitless;  no  soulful  music,  no  joyful  thanks- 
giving, no  ripe  fruits  for  the  Master.  They  are  not 
endued  with  the  Holy  Spirit's  power. 

The  Holy  Spirit's  office  and  work  have  been  so 
interpreted  and  preached  as  to  mystify  many  and 
repel  some.  It  seems  to  me  to  be  quite  clear  if  we 
interpret  it  with  common  sense.  Two  illustrations 
will  suffice.  A  worldly  woman  who  had  never  given 
any  serious  thought  to  God  was  touring  the  world. 
In  a  heathen  temple  in  China  there  suddenly  came 
over  her  what  she  called  **a  sense  of  home-sickness" 
and  a  loss  of  interest  in  all  the  gorgeous  beauty  of 
the  temple.  She  could  find  no  rest  or  enjoyment 
until  she  found  it  in  the  far  away  church  in  America 
where  her  sainted  mother  and  father  had  worshiped 
and  had  tried  to  lead  her  in  the  ways  of  the  Lord. 
The  Holy  Spirit  convicted  her  of  sin  while  she  was 
on  pleasure  bent  in  the  heathen  temple. 

Ten  years  ago  Dr.  Landrum  came  back  to  Rich- 
mond to  hold  a  meeting  with  his  old  church.  After 
the  sermon,  the  preacher  gave  the  invitation  and 
two  people  raised  their  hands  for  prayer  but  no  one 
went  forward  to  accept  Christ.    One  of  the  two  was 


lOS     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

a  young  man  who  sat  across  the  aisle  from  me  to 
the  left.  I  saw  him  lift  his  hand.  When  the  bene- 
diction was  pronounced  something  said  to  me, 
*  *  Speak  to  that  young  man. '  ^  Something  else  said, 
*'No,  you  do  not  know  him.  He  might  resent  it. 
It  may  not  be  the  custom  here  for  Christians  to 
speak  to  the  unsaved."  The  impression  was  deep 
and  inescapable,  ^' Speak  to  that  young  man."  By 
this  time  we  had  met  in  the  aisle.  Laying  my  hand 
on  his  shoulder,  I  said:  '^ Young  man,  do  you  not 
wish  to  be  a  Christian!"  He  knew  me  and,  calling 
my  name,  replied,  with  deep  interest:  "Yes,  sir, 
that  is  why  I  lifted  my  hand."  A  few  words  led 
ta  a  public  confession.  The  impression  on  my  heart 
was  begotten  by  the  Spirit  of  God.  He  so  guides 
His  people  to-day.  We  should  not  expect  lambent 
flames  and  rushing  w^inds  and  shaking  houses  and 
the  gift  to  speak  in  many  tongues,  but  we  should 
expect  those  impressions  in  the  heart  which,  though 
less  spectacular,  are  no  less  divine. 

The  personality  of  the  Holy  Spirit  has  been  de- 
nied by  that  school  of  philosophy  which  over-em- 
phasizes the  oneness  of  God.  Wliatever  the  meta- 
physical difficulties,  no  one  can  successfully  refute 
the  statement  that  the  New  Testament  conceives 
of  God  in  three  persons.  The  Trinity  was  present 
at  the  baptism.  By  the  terms  of  the  commission, 
baptism  was  to  be  administered  in  the  name  of  the 
Trinity.  One  verse  in  Jesus'  farewell  discourse  to 
his  disciples  contains  reference  to  the  three  persons 
of  the  God-head:  "I  will  pray  the  Father,  and  He 
shall  give  you  another  Comforter,  that  He  may 
abide  with  you  forever"  (John  14:16).  Peter 
illustrates  the  work  of  the  Trinity  in  the  salvation 
of  men  (I  Peter  1:2). 


EPHESUS— THE  EFFECTIVE  CHURCH       109 

Analog-ies  of  this  doctrine  are  found  in  nature. 
Napoleon  saw  water,  snow  and  ice  all  in  one  and 
argued  that  three  persons  could  be  one  in  the 
spiritual  realm.  Take  another  illustration:  ^^A  sin- 
gle white  ray  of  light,  falling  on  a  certain  object, 
appears  red;  on  another,  blue;  on  another,  yellow. 
That  is,  the  red  alone  in  one  case  is  thrown  out, 
the  blue  or  yellow  in  another.  So  the  different 
parts  of  one  ray  by  turns  become  visible;  each  is 
a  complete  ray,  yet  the  original  white  ray  is  but 
one.  So  we  believe  that  in  that  unity  of  essence 
there  are  those  living  powers  which  we  call  persons 
distinct  from  each  other."  We  know  the  Father 
when  we  know  His  Son;  we  honor  the  Father  when 
we  honor  His  Spirit. 

4.  This  church  had  the  right  kind  of  preaching. 
Paul  was  the  preacher  and  he  spoke  in  the  syna- 
gogue boldly  for  three  months,  reasoning  and  per- 
suading as  to  the  things  concerning  the  Kingdom 
of  God.    Notice  four  things  in  the  preaching: 

(1)  Its  boldness.  Paul  w^as-a  brave  man  morally 
and  physically.  Moral  courage  is  of  a  higher  type 
than  physical  courage  and  in  this  he  excelled.  He 
was  diplomatic,  becoming  all  things  to  all  men  that 
by  all  means  he  might  save  some,  but  he  did  not 
mince  words  when  frankness  was  necessary.  He 
never  trimmed  his  sails  to  catch  a  popular  breeze. 
He  never  lowered  his  flag  when  the  battle  for  the 
truth  was  raging.  He  knew  no  man  after  the  flesh 
and  played  no  favorites.  He  afterwards  said  to  the 
Ephesians:  ^'I  shrank  not  from  announcing  to  you 
anything  that  was  profitable.''  And  again:  '^I  de- 
clared unto  you  the  whole  counsel  of  God." 

A  young  preacher  in  his  first  pastorate  learned 
that  a  social  club  was  being  run  wide  open  on  Sun- 


110     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

days  and  games  of  chance  were  going  on  at  the  very 
time  service  was  being  held  in  the  house  of  God. 
He-  was  careful,  to  be  sure  of  his  facts,  and  on 
Sunday  night  he  delivered  his  message  and  cleared 
his  soul  in  a  protest  against  such  practices.  Mon- 
day morning  he  was  met  on  the  street  by  the 
president  of  a  bank  and  the  following  conversation 
ensued:  ^^You  made  a  serious  mistake  last  night. 

You  preached  against  the  Club  and  I  am  a 

member  of  that  club.  You  wounded  me  and  I 
am  the  best  friend  you  have  in  this  town.''  The 
preacher  said,  '^If  I  stated  anything  that  was  not 
true  I  should  like  to  know  it  and  correct  it.  I  did 
not  know  that  you  were  a  member  of  the  club,  but 
if  I  had  known  it  would  have  made  no  difference. 
In  the  pulpit  I  can  know  no  man  after  the  flesh  and 
must  preach  the  truth  though  it  condemn  my  dear- 
est friends  and  my  nearest  kin.''  ^^Ah,"  said  the 
banker,  *4s  that  sol  I  had  never  thought  of  it  in 
that  light."  He  was  learning  an  important  lesson 
about  the  responsibility  of  his  pastor. 

(2)  Its  faithfulness.  Three  months  Paul  preached 
in  the  synagogue  and  two  years  and  three  months 
he  remained  in  this  great  city.  He  had  wanted  to 
go  there  once  and  the  Lord  said  ^^No."  Now  he 
wanted  to  go  away  and  the  Lord  said  *^No."  Both 
times  he  obeyed  God.  God  knows  where  He  wants 
His  preachers  to  labor  and  His  preachers  do  not 
know,  except  as  they  learn  from  Him.  When  Dr. 
Moses  Hoge  had  been  two  years  at  the  Second 
Presbyterian  Church  of  Eichmond  he  wrote  Dr. 
Plummer  in  Baltimore  that  he  felt  his  work  was 
ended  in  Richmond  and  would  like  a  change.  God 
thought  differently   and  knew  better.     Dr.   Hoge 


EPHESUS— THE  EFFECTIVE  CHURCH      111 

remained  in  Richmond  fifty-three  years  after  he 
wanted  to  leave  and  did  a  memorable  work. 

Paul  was  faithfulness  itself  in  Ephesus.  He  was 
a  diligent  pastor,  teaching  *' publicly  and  from 
house  to  house."  A  plurality  of  elders,  appointed 
overseers  by  the  Holy  Spirit,  were  his  able  assist- 
ants. He  knew  his  duty  and  did  it  well.  They  loved 
him,  for  they  believed  in  him.  There  is  nothing 
more  touching  than  the  parting  of  Paul  with  the 
elders  of  Ephesus  at  Miletus.  A  preacher's  pulpit 
is  his  throne.  He  must  rule  there ;  but  if  he  would 
follow  the  example  of  Paul  and  achieve  like  results 
he  must  also  go  ^^from  house  to  house."  Dr.  Cuyler 
said:  ^*A  house-going  pastor  makes  a  church-going 
people."  Diligent  and  tactful  pastoral  work  will 
produce  results  on  any  field. 

Preachers  should  beware  lest  they  become  so  ab- 
sorbed in  study,  sermon  preparation,  social  life, 
golf,  or  what  not,  that  they  neglect  their  people  in 
the  homes.  The  only  way  really  to  know  a  family 
is  in  the  sacred  precincts  of  the  family  circle.  The 
preachers  who  can  build  churches  on  their  pulpit 
work  alone  are  very  rare.  Paul  was  a  good  pastor. 
He  knew  his  people  and  they  knew  him.  He  knew 
them  by  name.  Recall  the  names  mentioned  by  Paul 
in  one  epistle :  Phoebe,  Priscilla,  Aquila,  Epenetus, 
Mary,  Andronicus,  Junias,  Ampliatus,  Urbanus, 
Stachys,  Appelles,  Aristobulus,  Herodion,  Narcis- 
sus, Tryphena,  Tryphosa,  Persis,  Rufus,  Asyncritus, 
Phlegon,  Hermes,  Patrobas,  Hermas,  Philologus, 
Julia,  Nereus,  Olympas,  Lucius,  Jason,  Sosipater, 
Tertius,  Gains,  Erastus,  Quartus. 

The  preacher  who  cannot  remember  the  names  of 
his  people  is  at  a  serious  disadvantage.    Let  him 


112     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

practice  the  association  of  faces  and  names  until  he 
can  readily  recall  the  name  of  every  one  with  whom 
he  speaks.  Let  him  do  this  when  he  is  young,  for 
it  is  almost  impossible  to  acquire  the  habit  when 
old.  Let  him  guard  against  that  carelessness  which 
tricks  the  mind  so  that  with  increased  age  one  has 
to  be  introduced  many  times  before  the  preacher 
knows  him. 

(3)  Its  reasoning.  Paul  was  not  a  professional 
controversialist.  He  did  not  seek  disputes.  He  was 
a  logical,  forceful,  convincing  preacher.  He  was 
equally  at  home  in  a  Jewish  synagogue,  on  Mars 
Hill,  and  in  a  philosopher's  school.  His  stock  of 
knowledge  was  so  abundant  and  arranged  so  orderly 
that  he  could  deliver  a  matchless  impromptu  ad- 
dress in  Athens  or  reason  daily  for  two  years  in 
the  school  of  Tyrannus  at  Ephesus.  The  old  Greek 
philosopher  had  a  motto :  *  'I  carry  all  my  goods  with 
me."  Paul  was  always  ready  to  answer  questions 
or  meet  any  occasion.  If  you  want  a  sample  of  the 
logic  of  Paul  read  the  eighth  chapter  of  Romans, 
where  he  piles  Pelion  on  Ossa  in  proving  the  be- 
lievers' security  in  Christ. 

(4)  Its  persuasiveness.  Paul  was  not  a  cold,  intel- 
lectual preacher.  There  is  no  necessary  incom- 
patibility between  education  and  sympathy,  between 
logic  and  pathos.  Indeed,  logic  and  education  beget 
sympathy  and  pathos.  If  Paul  reasoned  he  also 
persuaded.  He  served  the  Lord  in  Ephesus  'Svith 
all  humility  and  with  tears."  Oh,  the  tears  of  Paul! 
How  touching,  how  melting!  Twice  he  refers  to 
his  tears  for  the  Ephesians  (Acts  20:19,  31)  and 
once  for  the  Philippians  (Phil.  3 :  18).  They  evoked 
tears  in  others.  It  was  on  his  neck  that  the  elders 
fell  and  wept  and  kissed  him,  sorrowing  especially 


EPHESUS— THE  EFFECTIVE  CHURCH       113 

that  they  were  to  behold  his  face  no  more.*    Like 
Goldsmith's  pastor  in  the  Deserted  Village: 

**IIe  watched  and  wept,  he  prayed  and  felt  for  all; 
And  as  a  bird  each  fond  endearment  tries 
To  tempt  its  new-fledged  offspring  to  the  skies, 
He  tried  each  art,  reproved  each  dull  delay, 
Allured  to  brighter  worlds  and  led  the  way.'' 

If  some  preachers  are  too  lachrymose,  others  are 
too  dry-eyed.  In  every  congregation  there  are 
heavy  hearts  longing  for  sympathy.  Preaching 
should  reach  the  heart,  and  to  do  this  it  must  come 
from  the  heart.  The  most  appealing  voice  I  ever 
heard  in  song  was  that  of  Frank  W.  Cunningham, 
known  as  Eichmond's  ''sweet  singer.''  A  few 
years  before  he  died  he  took  me  as  his  guest  to  hear 
a  widely-advertised  and  well-known  singer  from 
New  York.  The  auditorium  was  crowded  and  the 
singer  sang  masterpieces  and  popular  airs  in  a 
wonderful  natural  voice  which  had  been  enriched 
by  the  best  training.  As  we  were  leaving  the  con- 
cert I  remarked :  ' '  Captain,  he  had  a  well-modulated 
voice,  with  a  wide  range,  but  it  did  not  touch  my 
heart.  What  was  the  matter  T'  We  had  reached 
a  brilliant  electric  light.  He  stopped  and,  pointing 
his  finger  to  his  heart,  replied:  ''He  didn't  have  it 
in  here.  If  you  haven't  got  it  in  here  you  can't 
sing. ' '  And,  pointing  his  finger  to  my  heart,  said : 
*'And  you  can't  preach  either." 

5.  This  was  a  separated  church.  *'But  when 
some  were  hardened  and  believed  not,  speaking  evil 
of  the  way  before  the  multitude,  he  departed  from 

*  In  Moody's  "Notes  from  My  Bible"  is  a  simple,  suggestive  analy- 
sis of  the  tears  at  Ephesus.  ( 1 )  Tears  of  personal  suffering,  verse 
19.  (2)  Tears  of  pastoral  solicitude,  verse  31.  (3)  Tears  of  friendly 
sympathy,  verse  37. 


114     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

them  and  separated  the  disciples. '^  There  was  a 
line  of  demarcation  drawn  between  that  church  and 
the  world.  It  had  power  in  the  community  because 
it  established  a  new  social  living  as  well  as  a  re- 
ligion and  demanded  that  all  the  relations  between 
man  and  man  be  regulated  on  Christian  principles. 
The  worldly,  unconverted  element  in  the  churches 
neutralizes  or  nullifies  the  efforts  of  the  churches. 
The  mixed  multitudes  from  Egypt  longed  for  the 
flesh-pots  and  spread  treason  in  Moses'  camp.  If 
a  church  has  too  little  influence  over  a  community 
it  is  because  the  community  has  too  much  influence 
over  that  church.  ^'Come  ye  out  from  among  them 
and  be  ye  separate  from  them,  saith  the  Lord.'' 
The  church  that  cannot  discipline  cannot  live.  You 
cut  your  finger.  Blood  poison  sets  in.  An  ampu- 
tation of  the  finger,  or  the  hand,  or  the  arm,  is 
necessary  to  save  your  life.  If  you  are  not  strong 
enough  for  that  amputation  you  must  die.  The 
church  which  has  in  it  a  disorderly  member,  too 
rich  or  influential  to  be  disciplined,  is  a  decaying 
church. 

In  the  matter  of  church  discipline  we  have  often 
tithed  the  mint,  anise  and  cummin  and  neglected 
the  weightier  matters  of  the  law.  Discipline  is  here 
used  in  the  common  acceptation  of  the  term  rather 
than  in  the  etymological  sense  of  training.  Much 
has  been  made  of  the  foibles  and  frivolities  of  the 
young  and  little  of  the  common  sins  of  the  mature 
and  well-to-do.  Take  dancing  as  an  example.  It  is 
a  form  of  worldliness  which  is  to  be  discounte- 
nanced. Its  chief  dangers  are  that  it  first  despirit- 
ualizes  then  demoralizes  its  devotees.  It  is  perhaps 
the  one  big  temptation  of  the  young.  It  breaks  out 
on  them  like  measles  in  children,  but  if  handled 


EPHESUS— THE  EFFECTIVE  CHURCH      115 

tenderly  and  tactfully  most  of  the  sufferers  can  be 
saved  to  the  cause. 

Comparatively  speaking,  covetonsness  is  a  more 
common  and  far  more  harmful  and  egregious  sin, 
though  it  is  rarely  dealt  with  as  a  ground  of  disci- 
pline per  se.  In  a  certain  church  years  ago,  about 
three  months  after  the  pastorate  began,  a  deacon 
brought  up  before  the  deacons '  meeting  the  name  of 
a  young  lady  member  who  had  danced  the  week  be- 
fore in  a  private  home.  He  wished  her  to  be  ex- 
cluded forthwith.  The  young  pastor  sat  silent  while 
the  various  deacons  expressed  their  opinions.  Some 
were  for  prompt  action,  some  were  for  conciliation, 
and  the  wisest  one  suggested  a  proper  committee  to 
visit  the  young  lady.  The  chairman  of  the  board 
asked  the  young  pastor  his  opinion.  He  replied: 
*^  Brethren,  I  have  preferred  to  listen  rather  than  to 
speak.  It  is  a  little  disconcerting  to  have  a  question 
of  discipline  raised  so  early  in  my  first  pastorate. 
Since  it  has  come  up  I  would  suggest  that  you  go  into 
the  matter  thoroughly.  Do  not  make  this  young 
woman  the  only  case.  Covetonsness  is  denounced 
in  the  Scriptures  far  more  than  dancing.  It  is  de- 
clared to  be  idolatry.  God  says  the  covetous  will 
not  be  saved.  Let  us  go  over  the  treasurer's  books 
and  cite,  to  appear  before  this  board,  the  members 
of  this  church  who  are  guilty  of  covetonsness,  as 
well  as  the  young  lady  who  is  guilty  of  dancing. '* 

It  was  time  for  the  deacons  to  be  silent.  The 
silence  was  painful.  The  pastor  and  others  knew 
that  the  deacon  who  brought  up  the  case  of  the 
young  lady  was  a  skinflint  and,  while  very  lavish  in 
his  criticisms  of  young  people,  was  never  known  to 
give  a  dollar  to  missions.  That  young  lady  was 
visited  by  the  pastor  and  led  from  worldliness  to 


116     THE  CHURCHES  OF  THE  NEW  TESTAMExNT 

consecration  and  is  now  the  president  of  the 
Woman's  Missionary  Society  in  a  New  Testament 
-church. 

6.  It  was  a  missionary  church.  ^'All  who  dwelt 
in  Asia  heard  the  word  of  the  Lord,  both  Jews  and 
Greeks. ' '  This  province  included  the  w^hole  western 
coast  of  our  Asia  Minor  and  a  considerable  interior 
region.  That  territory  was  evangelized  in  three 
years.  Paul  did  not  do  it  in  person.  He  was  in 
Ephesus  the  whole  time  (Acts  20: 17).  He  had  not 
been  seen  by  face  in  Laodicea  (Col.  2:1).  People 
from  the  surrounding  territory  heard  him,  were 
converted,  and  carried  the  good  news  back  to  their 
home  communities.  Christians  from  Ephesus  went 
afield  and  preached  to  both  Jews  and  Greeks.  Na- 
tive visitors  to  Ephesus  or  deputed  missionaries 
like  Epaphras  penetrated  with  the  gospel  every 
Asiatic  town  and  district.  Churches  were  consti- 
tuted in  Troas,  Assos,  Adramyttium,  Miletus, 
Trogylleum,  Hierapolis,  Colosse,  Smyrna,  Per- 
gamos,  Sardis,  Philadelphia,  and  Laodicea.  The 
church  started  in  Thyatira  by  Lydia  doubtless  re- 
ceived accessions  and  impetus  from  the  missionary 
center  at  Ephesus.  There  is  no  parallel  in  the  his- 
tory of  Christian  missions  to  the  zeal  and  success 
of  the*  church  at  Ephesus  in  propagating  the  gospel 
and  establishing  churches. 

The  purpose  for  which  a  church  exists  is  missions. 
Take  out  of  a  church  the  missionary  idea  and  you 
have  a  ship  without  a  port,  an  athlete  mthout  a 
goal,  a  soldier  without  an  order,  a  life  without  an 
objective.  You  have  a  barren  tree  that  cumbers  the 
ground,  an  empty  house  over  whose  door  is  written 
*'Ichabod."  Limit  the  gospel  in  its  scope  or  power 
and  you  cut  its  heart  out.     Charles  Wesley  was 


EPHESUS— THE  EFFECTIVE  CHURCH      117 

right :  ^ '  Take  back  my  interest  in  thy  blood  unless 
it  flows  for  all  the  race.'^  Christ  lived  and  died 
for  all  men.  The  business  of  the  church  is  to  make 
Him  known  to  all  men.  Our  Christian  religion  re- 
volves around  two  foci : ' '  Come ' '  and  ' '  Go. ' '  Every 
one  who  accepts  the  invitation  "Come'^  must  hear 
immediately  the  imperative  command  ^'Go.''  It 
was  our  Lord's  most  frequent,  His  perpetual,  com- 
mand. It  is  the  key  to  the  parables.  It  is  the  be- 
ginning and  the  end  of  the  model  prayer:  "Thy 
kingdom  come  .  .  .  for  thine  is  the  kingdom."  It 
is  the  driving  wheel  of  the  machinery  of  a  church 
or  denomination.  Stop  that  wheel  and  the  ma- 
chinery is  motionless  and  useless.  It  is  the  au- 
thority for  Christian  education.  Colleges  and  semi- 
naries were  founded  to  fit  men  to  "go."  When 
they  cease  so  to  function  they  ought  to  be  revitalized 
or  buried.  It  was  none  other  than  President 
Harper  who  said,  a  short  time  before  his  death, 
when  he  appears  to  have  made  a  revaluation  of  the 
verities  and  vitalities  of  our  holy  religion:  "It 
would  be  a  calamity  if  the  educational  institutions 
founded  by  our  fathers  to  foster  the  Christian  faith 
should  come  in  time  to  destroy  the  very  faith  they 
were  founded  to  foster," 

The  church  at  Ephesus  grew  by  giving  out.  A 
religion  not  worth  giving  away  is  not  fit  to  keep  at 
home.  The  charter  of  the  American  Board  of 
Foreign  Missions  was  under  consideration  by  the 
Massachusetts  legislature.  A  member  spoke:  "I 
am  opposed  to  it;  we  haven't  enough  religion  for 
home  use,  much  less  to  give  to  the  world,  to  export 
to  foreign  lands."  A  wise  man  rose  and  replied: 
*  ^  Sir,  I  have  this  to  say,  when  our  religion  is  of  this 
character  the  more  we  export  of  it  the  more  we 


118     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

have  left  of  it;  and  the  more  we  believe  in  this 
gospel  and  give  it  to  all  the  world,  the  more  do  we 
believe  in  it  and  receive  it  as  the  bread  of  life  at 
home."    The  same  principle  is  in  the  couplet: 

**  There  was  a  man,  they  called  him  mad, 
The  more  he  gave  away,  the  more  he  had.'' 

Some  of  our  brethren,  well  meaning,  to  be  sure, 
have  allowed  themselves  to  be  thrown  on  the  defen- 
sive. They  speak  mostly  against  error,  they  write 
numerous  books  against  heresy,  they  guard  zeal- 
ously the  palladium  of  orthodoxy.  Dryness,  pessi- 
mism, and  bitterness  are  the  logical  results.  Ju- 
daism stood  on  the  defensive  and  failed.  Christ 
began  an  active,  aggressive,  world-conquering  war. 
He  founded  the  universal  religion  for  all  men  over 
the  whole  earth ;  the  ultimate  religion,  not  to  be  dis- 
placed by  something  better,  but  to  last  till  time  ends ; 
the  complete  religion,  to  be  preserved  by  propaga- 
tion until  it  shall  prevail  among  all  nations.  He 
leads  His  army.  *^Lo,  I  go  before  you  into  Galilee." 
Who  would  have  companionship  with  Him  must 
march  forward  as  He  leads  the  way  into  all  heathen 
lands. 

**The  Son  of  God  goes  forth  to  war, 

A  kingly  crown  to  gain; 
His  blood-red  banner  streams  afar. 

Who  follows  in  His  train? 
Who  best  can  drink  his  cup  of  woe 

Triumphant  over  pain. 
Who  patient  bears  his  cross  below, 

He  follows  in  His  train." 

When  the  noble  Bruce,  hero  of  Bannockburn,  died 
his  heart  was  extracted  and  encased  in  a  silver 


EPHESUS— THE  EFFECTIVE  CHURCH      119 

casket  by  the  Black  Douglas  and  carried  with  the 
army.  Douglas  died  fighting  the  Moors.  Before  he 
fell  he  threw  the  heart  of  Bruce  into  the  thickest  of 
the  fray  and  urged  his  soldiers  to  follow  that  Jieart 
and  conquer.  Christ's  heart  is  in  the  densest  of 
heathenism  and  Christians  must  have  their  hearts 
there  if  they  would  feel  His  heart  throb. 

A  tender  scene  was  witnessed  in  Boston  the  first 
Lord's  day  after  the  death  of  Pastor  A.  J.  Gordon. 
Some  of  his  devoted  members  met  in  the  study  and 
talked  over  their  pastor's  first  Sabbath  in  heaven. 
They  asked:  ^^What  would  most  gratify  Dr.  Gordon 
for  us  to  do  to-day?"  The  church  was  contributing 
twenty  thousand  dollars  annually  to  foreign  mis- 
sions. A  brother  spoke:  ^*I  know  what  would  most 
gratify  Dr.  Gordon,  and  that  is,  if  his  congregation, 
on  this  the  first  Sabbath  of  his  ascent  into  the  pres- 
ence of  his  glorified  Lord,  would  seek  with  all  their 
hearts  to  carry  out  our  Saviour's  last  words  to  men: 
*  Go  ye  and  preach  the  gospel  to  all  the  world. '  Let 
us  give  such  a  contribution  to-day  as  this  church 
has  never  given  before."  The  heart  of  those  lay- 
men responded  to  what  was  nearest  the  heart  of 
their  departed  pastor  for  it  was  nearest  to  the  heart 
of  his  risen  Lord. 

7.  This  was  a  church  accredited  by  special  mir- 
acles. God  brought  about  remarkable  miracles 
through  Paul's  instrumentality.  His  aprons  and 
handkerchiefs  were  carried  to  the  sick  and  they 
recovered  from  their  ailments,  or  the  evil  spirits 
left  them.  ^* Superstition,"  yon  say.  The  woman 
who  touched  the  hem  of  Christ's  garment  may  have 
been  somewhat  superstitious,  but  Christ  healed  her. 
Those  who  laid  their  sick  where  Peter's  shadow 
might  fall  on  them  may  have  been  tinged  with 


120     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

superstition,  but  every  sick  one  was  healed.  Why- 
may  not  the  true  God  bless  a  superstitious  soul, 
provided  he  is  honestly  seeking  God's  power  and 
provided  his  faith  is  directed  towards  Him?  Is  not 
every  one  superstitious  to  some  extent? 

Miracles  are  recorded  throughout  the  Bible.  At 
critical  periods  they  were  more  numerous  than 
under  normal  conditions.  For  instance :  the  period 
of  Moses,  when  Israel  was  being  delivered  and  the 
law  was  being  enacted;  the  period  of  Joshua,  when 
Israel  was  being  established  in  Palestine ;  the  period 
of  Elijah  and  Elisha,  when  the  worship  of  the  true 
God  was  being  vindicated;  the  period  of  Jesus, 
when  God  was  revealing  and  declaring  His  Son. 
The  reason  for  such  special  miracles  is  two-fold. 

(1)  Satan's  aggressiveness.  (2)  God's  credentials. 
That  was  precisely  the  situation  in  Ephesus.  De- 
monology  was  rampant.  Demons  were  multitudi- 
nous, defiant,  disastrous.  They  ran  the  business, 
ruled  the  politics,  ruined  the  morals,  and  regulated 
the  worship  of  the  city.  A  miraculous  display  of 
God's  power  was  necessary  to  counteract  their  in- 
fluence and  to  dethrone  their  power. 

Romanists  cite  this  incident  as  a  precedent  for 
the  use  of  relics.  Against  their  gross  superstition 
four  things  may  be  said:  (1)  The  vital  issue  w^as 
whether  behind  the  handkerchiefs  and  aprons  there 
was  a  living  man,  and  within  that  man,  a  living  or 
a  dead  Christ.  Christ  was  alive  in  Paul  and  it  w^as 
the  living  Christ  who  wrought  the  unusual  signs; 

(2)  Paul  built  no  fabric  of  ecclesiastical  ceremony 
on  this  incident.  It  was  not  practiced  elsewhere 
nor  mentioned  in  any  of  his  writings;  (3)  He  eman- 
cipated the  Ephesians  from  the  thraldom  of  super- 
stition and  after  the  burning  of  the  books  of  incan- 


EPHESUS— THE  EFFECTIVE  CHURCH      121 

tation,  no  more  is  heard  of  the  use  of  handkerchiefs 
and  aprons  as  charms  against  disease;  (4)  He  sub- 
stitutes for  such  devices  the  Christian  armor  re- 
ceived directly  from  God,  not  acquired  from  some 
saint  at  some  shrine.  ^'The  impotence  which  ap- 
plied aprons  and  napkins  was  transformed  into  the 
power  which  girds  the  loins  with  truth,  bears 
proudly  the  shield  of  faith,  carries  aloft  the  saving 
helmet  and  wields,  hither  and  thither,  the  two-edged 
sword  of  the  Spirit." 

8.  This  church  exposed  and  overthrew  a  counter- 
feit Christianity.  The  extraordinary  miracles  of  Paul 
incited  some  wandering  Jewish  exorcists  to  under- 
take to  invoke  the  name  of  Jesus  and  thus  cast  out 
evil  spirits.  Seven  sons  of  a  priest  made  the  futile 
attempt  upon  a  certain  demon-possessed  man.  This 
man  detected  their  deception,  sprang  on  two  of 
them,  overmastered  them  both,  and  treated  them 
with  such  violence  that  they  fled  from  the  house 
naked  and  wounded.  A  scene  ensued  on  the  streets, 
two  unclad,  bleeding  men  exposed  to  public  gaze. 
The  report  spread  like  a  prairie  fire.  All  the  people 
of  Ephesus  came  to  know  what  happened.  Terror 
was  widespread  and  the  name  of  the  Lord  Jesus 
began  to  be  held  in  high  honor. 

The  temptation  to  imitate  a  success  is  strong. 
The  mistake  of  Sceva's  sons  was  that  they  tried  to 
reproduce  PauPs  results  by  imitation,  when  they 
did  not  have  his  power.  They  were  not  the  last 
imitators.  Every  strong,  successful,  outstanding 
preacher  has  his  imitators.  They  usually  seize  upon 
an  eccentricity.  Dr.  Broadus  had  stooped  shoul- 
ders. Some  of  his  students  bent  their  shoulders  in 
ridiculous  affectation.  Dr.  Carroll  wore  a  long 
beard  and  spoke  with  slow  deliberation  and  in  deep 


122     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

tones.  Twenty  years  after  college  days  I  heard  one 
of  the  Baylor  ministerial  students  in  a  remote  sec- 
tion. His  beard  had  been  sedulously  grown  until 
it  reached  almost  to  his  belt.  His  manner  was  a 
ludicrous  attempt  to  simulate  Dr.  Carroll.  Had  it 
not  been  in  the  house  of  God,  we  should  have 
laughed  at  the  miserable  mimicry.  Now  it  is  the 
long  hair  or  the  earnest  tones  or  the  acrobatic 
stunts  of  some  distinguished  pastor  or  evangelist. 
How  long  will  it  take  us  to  learn  that  preaching  is 
truth  coming  to  men  through  personality;  that  God 
never  wanted  one  man  to  be  some  other  man;  that 
every  man  does  his  work  best  when  he  lets  God  use 
his  individuality;  that  a  second-hand  gospel  never 
was  effective? 

Devils  are  the  test  of  God.  Aaron's  rod  ate  up 
the  rods  of  the  magicians  and  thus  proved  that  he 
was  God's  man.  Jesus  cast  out  devils  and  was 
thereby  declared  to  be  the  Son  of  God  with  power. 
The  demon-possessed  man  fell  on  the  impostors 
and  exposed  them.  The  theology  of  the  study  is 
tested  by  the  devils  on  the  street.  Do  your  mes- 
sages draw,  win,  and  hold  men?  Do  your  doctrines 
cast  out  evil?  If  not,  revise  your  messages,  recon- 
struct your  theology.  Paul  preached  a  first-hand 
gospel,  an  experimental  religion,  a  personal  ever- 
living  Christ;  and  His  other  true  preachers  do  the 
same. 

Never  were  so  many  religions  seeking  the  sup- 
port of  men  as  to-day.  Russellism,  Dowieism,  Uni- 
tarianism,  Mormonism,  Christian  Science,  Theoso- 
phy,  Adventism,  and  a  score  of  other  **isms."  We 
need  churches  like  that  at  Ephesus  to  expose  and 
overthrow  all  counterfeits.  Not  so  much  by  attack- 
ing them  as  by  showing  a  better  way;  not  so  much 


EPHESUS— THE  EFFECTIVE  CHURCH      123 

by  doctrines  as  by  deeds;  not  so  much  by  fine  or- 
ganization as  by  noble  living;  not  so  much  by 
natural  superiority  as  by  supernatural  power.  The 
supernatural  in  Christianity  validates  and  vitalizes 
it  as  the  supreme  religion. 

9.  Backsliders  were  reclaimed.  Many  of  those 
who  believed  and  indulged  in  the  practice  of  mag- 
ical arts  brought  their  books  together  and  burned 
them  to  the  value  of  fifty  thousand  silver  coins. 
These  "books,"  or  "Ephesian  Letters,"  were  cer- 
tain magical  incantations  written  on  parchments 
and  used  as  the  negro  wears  a  rabbit  foot,  for  good 
luck,  or  as  the  fake  doctor  mumbles  a  jumble  of 
nonsense  to  his  credulous  patient.  The  church  at 
Ephesus  won  its  members  away  from  this  vile  and 
vicious  literature.  The  account  reads  like  the  days 
of  Savonarola  in  Florence  when  worldly  women 
made  a  bonfire  of  their  costliest  jewels  in  their 
abandonment  of  pleasure  to  live  the  dedi<;ated  life. 

The  backslider  is  as  omnipresent  as  the  poor. 
He  is  a  more  trying  problem.  The  pastor  grieves 
as  he  sees  the  church  members  slowly,  surely  sliding 
back  to  the  world.  Despite  his  solicitude  and  care 
a  few  grow  cold,  indifferent,  worldly.  He  covets 
the  church  atmosphere  which  will  warm,  enlist  and 
consecrate  them.  A  backslidden  member  of  Phillips 
Brooks^  parish  called  at  the  study  to  request  that 
his  name  be  dropped  from  the  roll.  Dr.  Brooks 
reminded  him  that  the  step  he  proposed  was  a 
serious  one  and  appealed  to  him  to  reconsider.  The 
man  was  insistent.  Just  then,  a  poorly  clad  lad 
entered  the  study  bearing  a  note  scribbled  in  lead 
pencil  on  soiled  and  crumpled  paper.  The  minister 
read  it.  Addressing  his  caller.  Dr.  Brooks  said: 
**My  friend,  this  is  an  appeal  from  a  poor,  sick 


124     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

woman  for  a  visit  and  help.  I  must  go  to  a  funeral 
in  a  few  minutes.  Would  you  be  good  enough  to 
go  along  Avith  this  lad  to  his  home  and  learn  what 
his  mother  needs  and  supply  herT'  **  Certainly, 
Dr.  Brooks,  I  shall  gladly  do  that  for  you  and 
for  her."  The  boy  led  the  way  from  the  imposing 
structure,  down  the  wide  street,  to  narrower  streets 
and,  finally,  into  an  alley  and  to  a  shanty  where  the 
half-open  door,  held  by  one  hinge,  led  into  an  un- 
lighted  room.  As  the  man  stepped  into  that  little 
haunt  of  squalor  and  disease  the  half-blinded  woman 
began  to  speak :  ^ '  Oh,  Dr.  Brooks,  I  knew  you  would 
come!  You  are  God's  man.  You  always  come  to 
the  call  of  trouble.  I  am  sick  and  hungry,  but  I 
want  you  first  to  pray  for  me.    Please  pray.'' 

The  man  had  not  prayed  in  years.  What  should 
he  do  I  He  hesitated,  he  thought  to  tell  her  who 
he  was.  She  pleaded,  ^ '  Oh,  pray  for  me. ' '  His  heart 
would  not  let  him  refuse  any  request  from  a  case 
like  this.  He  dropped  on  his  knees.  The  first  sen- 
tence was  a  petition  for  his  poor  backslidden  soul. 
The  woman  knew  it  was  not  Dr.  Brooks ;  who  it  was 
she  could  not  imagine.  Soon,  the  ashes  of  indif- 
ference were  blown  from  the  altar  of  the  prayer's 
heart  and  the  fires  of  devotion  burned  again.  He 
besought  the  Throne  for  this  distressed  woman  and 
closed  the  prayer.  Addressing  her:  ^'My  dear 
woman,  you  have  discovered  that  I  am  not  Dr. 
Brooks.  I  am  the  most  worthless  Christian  in 
Boston.  Dr.  Brooks  is  conducting  a  funeral  and 
sent  me  to  help  you.  Oh,  how  you  have  helped  me ! 
What  do  you  need?"  She  told  him  anything  would 
be  appreciated.  There  was  no  food,  fuel  or  medi- 
cine. He  asked  the  boy  to  accompany  him.  He  went 
to  a  store,  filled  a  basket  with  fruit  and  dainties, 


EPHESUS— THE  EFFECTIVE  CHURCH   125 

and  gave  it  to  the  boy  for  his  mother.  He  ordered 
groceries,  medicine  and  coal  sent,  and  charged  to 
himself.  Then  he  hurried  back  to  the  pastor's  study. 
Soon  Dr.  Brooks  returned  from  the  cemetery.  The 
man  stepped  forward.  His  hand  was  extended,  his 
eyes  were  tearful,  his  voice  mellow:  '^Oh,  Dr. 
Brooks,  I  don't  want  to  be  dropped  from  the  roll, 
I'm  all  right  now,  sir,  I'm  all  right  now." 

10.  Sinners  were  saved.  ''So  mightily  did  the 
Lord's  message  spread  and  triumph."  The  gospel 
was  both  extensive  and  intensive.  The  stages  of 
its  progress  were:  (1)  The  populace,  brought  face 
to  face  with  the  supernatural,  magnified  the  name 
of  Jesus  (v.  17).  (2)  The  magicians,  frightened 
by  the  fate  of  the  exorcists,  and  seeing  the  differ- 
ence between  the  power  of  Jesus  and  their  own 
futile  arts,  abandoned  their  magic  (v.  19).  (3)  The 
whole  city  was  brought  under  the  power  of  the 
gospel  to  such  an  extent  that  it  ''prevailed" 
(v.  20).  Men  like  Tychicus,  Epaphras,  Philemon, 
and  Trophimus  were  converted.  It  was  his  friend- 
liness with  Trophimus  in  Jerusalem  that  eventually 
cost  Paul  his  life.  Some  of  the  Asiarchs,  public 
officials  Avho  managed  the  community  entertain- 
ments, were  admirers  of  Paul  and  joined  with  his 
disciples  in  keeping  him  from  jeopardizing  his  life 
before  the  mob  in  the  theater.  Literally  thousands 
who  were  dominated  by  the  world,  the  flesh  and  the 
devil,  were  saved  (Eph.  2:2).  Idolators  turned 
from  Diana  to  Christ.  The  temple  was  deserted  of 
its  worshipers,  the  craftsmen  bereft  of  their  gain, 
and  the  life  of  the  entire  city  transformed  by  the 
saving  grace  of  God  preached  in,  and  by  this 
church. 

A  church  reforms   a  community  by  saving  the 


126     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

individuals  in  that  community.  It  saves  those  in- 
dividuals by  preaching  ^^the  redemption  through 
His  blood,  the  forgiveness  of  our  trespasses,  accord- 
ing to  the  riches  of  His  grace,  which  He  made  to 
abound  toward  us  in  all  wisdom  and  understand- 
ing'' (Eph.  l:7f).  It  teaches  the  saved  to  **put 
off,  as  concerns  your  former  conduct,  the  old  man 
who  is  being  corrupted  according  to  the  desires  of 
deceit,  and  be  renewed  in  the  Spirit  of  your  mind, 
and  put  on  the  new  man,  who  was  created  after 
God  in  righteousness  and  holiness  of  the  truth" 
(Eph.  4:22f).  These  were  the  methods,  moral  and 
spiritual,  by  which  was  broken  up  the  monopoly 
for  making  silver  models  of  the  great  heathen 
temple  and  the  images  of  the  Ephesian  Diana. 
These  were  the  indirect,  effective  tactics  by  which 
the  leading  sin  of  the  city  was  undermined  and  the 
Christless  craftsmen,  who  commercialized  religion, 
put  out  of  business.  This  was  the  church  which 
realized  unity  in  Christ  while  its  adversaries  in  a 
bedlam  of  voices  shouted,  some  one  thing  and  some 
another.  This  was  the  church  which  stood  calm, 
collected,  conquering,  while  the  craftsmen's  union 
rioted  and  went  to  pieces.  This  was  the  church 
which,  though  not  meddling  with  the  state,  never- 
theless molded  the  state,  while  the  religious  fa- 
natics who  united  with  the  state  suffered  chagrin 
and  the  loss  of  prestige. 


CHAPTER  VI 

COLOSSE THE   HEKETICAL   CHUKCH 

Colosse  was  a  town  church.  It  was  about  one 
hundred  miles  west  of  Ephesus,  in  the  upper  part 
of  the  valley  of  the  Lycus  river.  Down  the  course 
of  the  stream  ten  miles,  on  the  south  bank,  was 
Laodicea,  and  thirteen  miles,  on  the  north  bank,  was 
Hierapolis.  Though  never  as  large  or  rich  as  its 
sister  communities  it  was  of  strategic  value  in  the 
ages  of  the  Persian  and  Greek  empires.  Xerxes' 
hordes  halted  here  on  their  march  to  Thermopylae, 
where  the  Spartan  guards  were  annihilated,  and 
to  Athens,  which  was  laid  in  ruins,  and  to  Salamis, 
where  the  Persian  fleet  was  destroyed.  Eighty 
years  later  Cyrus  the  younger,  patron  of  Asia 
Minor,  with  his  ten  thousand  Greeks  and  one  hun- 
dred thousand  barbarians,  halted  a  week  at  Colosse 
on  his  ill-fated  but  anabasis-famed  expedition 
against  his  brother  Artaxerxes  at  Cunaxa.  Strabo, 
the  geographer  for  the  Christian  era,  describes 
Colosse  as  a  ^^ small  town." 

The  three  communities,  Laodicea,  Hierapolis,  and 
Colosse,  each  had  a  Christian  church.  Laodicea 
has  become  the  type  of  tepid  religion  for  all  time ; 
no  characteristic  of  Hierapolis  has  survived;  and 
Colosse  was  the  object  of  attack  by  the  most  dan- 
gerous heresy  of  the  Apostolic  period.  The  three 
churches  were  constituted  during  Paul's  three 
years'  ministry  in  Ephesus,  but  not  by  Paul  in  per- 
son.   He  did  not  visit  the  communities  and  was  not 

127 


128     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

knowTi  by  face  to  many  of  the  members  (2 ;  1).  Yet 
lie  addressed  them  in  a  fatherly  manner  as  his 
spiritual  children.  The  constituent  members  were 
converted  under  his  preaching  in  Ephesus,  or  by  the 
Christians  who  operated  from  Ephesus  as  a  base 
in  the  evangelization  of  pro-consular  Asia.  The 
organizer  of  the  church  was  probably  Epaphras,  a 
native  evangelist.  He  seems  to  have  preached  regu- 
larly in  the  three  communities  which  were  in  a 
day's  walk  of  each  other.  As  we  would  say  to-day, 
his  *  Afield"  consisted  of  three  mission  stations  which 
grew  into  churches. 

One  must  admire  evangelist-pastor,  Epaphras,  as 
he  is  depicted  in  Col.  l:6f;  4:12f;  Philemon  23. 
(1)  He  was  the  first  to  preach  the  gospel  to  his 
home  town.  (2)  Through  him  his  hearers  came 
readily  to  know  the  grace  of  God.  (3)  He  was  hon- 
ored as  a  dearly  beloved  fellow  bond-servant  whose 
life  of  humble  surrender  to  his  Lord  was  associated 
with  the  similar  life  of  Paul.  (4)  He  was  so  sound 
and  sane,  so  zealous  and  useful,  so  faithful  and  true, 
that  Paul  speaks  of  him  as  a  sort  of  personal  sub- 
stitute for  himself  with  the  Colossians.  (5)  He 
wears  worthily  the  title  ^^ minister  of  Christ,''  which 
is  twice  applied  to  him.  He  was  an  example  of  what 
Paul  urged  upon  Timothy,  ^'a  good  minister  of  Jesus 
Christ."  (6)  In  a  perplexing  situation  he  had  the 
good  sense  to  seek  the  counsel  of  the  most  com- 
petent adviser  he  knew.  (7)  He  was  so  magnani- 
mous, so  just,  and  so  truthful  that  he  reported  the 
admirable  traits  of  his  people,  while  informing  Paul 
of  their  perils.  (8)  He  maintained  a  deep  personal 
interest  in  his  people  of  the  three  churches,  when 
separated  from  them  by  long  distance  and  sojourn- 
ing in  the  capital  of  the  world.     (9)  He  ceased  not 


COLOSSE— THE  HERETICAL  CHURCH       129 

to  wrestle  in  prayer  for  his  wavering  congregation, 
that  they  might  stand  firm.  (10)  He  was  not 
ashamed  or  afraid  to  become  PanPs  fellow  prisoner, 
at  a  time  when  Mark,  Aristarchus,  Demas,  and  Luke 
were  his  only  fellow-workers.  Blessings  on  you, 
Brother  Epaphras!  Than  thou,  there  is  not  a 
sweeter  character  in  the  New  Testament! 

Our  information  about  the  church  at  Colosse  is 
derived  from  two  letters  by  Paul :  one  to  the  church 
and  another  to  Philemon,  a  Christian  of  the  com- 
munity, and  we  suppose  a  member  of  this  church. 
Colosse  was  the  least  important  of  the  churches  in- 
cluded in  these  studies.  The  heresies  discussed  in 
the  letter  to  the  church  are  vague  and  difficult  for 
the  reader  to  understand  or  appreciate.  This  vol- 
ume is  not  intended  to  be  abstruse.  Justice  to  the 
plan  of  the  book,  however,  requires  us  to  deal  here 
with  mystical,  philosophical  subjects  of  little  inter- 
est to  practical  Christians  of  our  times.  It  is  hoped 
that  we  may  not  get  lost  in  the  mazes  and,  further- 
more, that  important  lessons  may  be  drawn  for  cur- 
rent thought  and  action.  True  it  is  that  the  myste- 
rious circumstances  of  the  mystical  philosophy  in 
Colosse  was  the  occasion  which  Paul  used  for  un- 
folding the  **  radiant  mystery  of  the  Person  and 
Work  of  Christ.'' 

In  the  valley  of  the  Lycus  a  terrible  foe  attacked 
Christianity  from  within.  It  was  hoary  with  age, 
of  oriental  origin,  of  subtle  approach,  and  of  fear- 
ful force.  Its  incipient  presence  in  Colosse  explains 
Epaphras'  visit  to  Paul  in  Eome  to  seek  advice  as 
how  best  to  handle  the  heresy.  Paul,  Peter,  John, 
and  Jude  all  exposed  the  fallacies  and  dangers  of 
this  doctrine  and  presented  its  true  antidote.  Still 
it  persisted.    A  council  was  held  at  Laodicea  later 


130     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

on  in  the  fourth  century.  The  livest  question  con- 
sidered was  the  very  issue  we  discover  insinuating 
itself  into  the  church  in  these  early  years,  six  years 
after  it  was  founded. 

1.  The  doctrinal  side  of  the  heresy.  It  was  two- 
fold. (1)  Judaistic.  The  form  was  broader  than 
that  which  turned  back  the  changeable  Galatians. 
It  was  Pharisaic  in  its  ritualism  and  Essenic  in  its 
asceticism.  Paul  argues  that  Levitical  food  regu- 
lations and  holy  days  were  shadowy  and  typical 
(2:16f).  In  that  one  statement  is  a  sufficient  an- 
swer to  the  Seventh  Day  Adventists.  He  insists 
that  their  circumcision  was  not  performed  by  hand 
but  they  threw  off  their  sinful  nature  in  true  Chris- 
tian, spiritual  circumcision  (2:11).  That  should 
have  settled  whatever  of  Judaism  survived  the  let- 
ter to  the  Galatians.  He  reminds  them  that  they 
had  been  buried  with  Christ  in  baptism,  in  the  river 
Lycus  which  flowed  through  the  town,  and  raised 
with  Him  through  the  faith  of  the  energy  of  God 
who  raised  Him  from  among  the  dead  (2:12).  If 
any  one  wants  other  proof  than  the  sixth  of  Ro- 
mans of  the  mode  and  meaning  of  baptism,  this  one 
verse,  added  to  that,  should  fully  satisfy  him  that  it 
was  a  putting  under  the  water  as  a  symbolic  burial 
to  past  sins  and  a  coming  up  out  of  the  water  as  a 
portraiture  of  the  new  life  to  be  lived.  Paul  reverts 
to  his  standard  of  doctrine,  fully  expounded  in  Ro- 
mans and  Galatians,  that  we  are  saved  not  by  law 
but  by  grace  (2:14).  The  bond  which  we  gave  to 
keep  the  law  was  beyond  our  ability  to  pay.  Christ 
cleared  it  out  of  the  way  by  nailing  it  to  his  Cross. 
The  bond  was  canceled  by  him  on  Calvary. 

(2)  Gnostic.  The  gnostics  were  the  **  knowing" 
ones.    Gnosticism  was  an  attempt  to  pervert  Chris- 


COLOSSE— THE  HERETICAL  CHURCH       131 

tianity  by  learning  and  speculation.  It  repudiated 
external  revelation  and  assumed  to  reach  knowledge 
subjectively.  In  fact,  Gnosticism  was  rather  a  phi- 
losophy than  a  religion ;  more  interested  in  systems 
of  the  universe  than  in  worship;  concerned  more 
about  the  deliverance  of  philosophers  from  matter 
than  the  redemption  of  mankind  from  sin.  The 
later  Gnostic  schools  attacked  the  gospel  from  three 
angles.  They  denied:  (a)  its  historical  basis;  (b)  its 
claims  to  authority;  (c)  its  doctrine  of  the  spiritual 
freedom  and  equality  of  men. 

In  Colosse,  Gnosticism  was  a  tendency  rather 
than  a  habit,  (a)  It  was  a  disposition  to  deny  the 
direct  agency  of  God  in  creation,  (b)  It  was  a  dis- 
position to  inculcate  the  worship  of  angels  and  other 
mysterious  powers  of  the  universe. 

2.  The  practical  side  of  the  heresy.  Judaistic 
and  Gnostic  theories  were  so  inextricably  inter- 
woven in  Colosse  that  it  is  impossible  to  be  sure 
just  where  one  ends  and  the  other  begins.  Com- 
bined or  separate  they  (1)  Insisted  upon  rigorous 
asceticism;  (2)  Taught  strict  observance  of  Jewish 
ceremonial;  (3)  Arrogantly  claimed  special  enlight- 
enment in  spiritual  things.  Among  the  Gnostics  we 
detect  the  first  trace  of  Mariolatry,  images,  tran- 
substantiation  and  gorgeous  ceremonialism. 

3.  The  effects  of  the  doctrine  and  practice.  The 
general  doctrinal  effects  were  to  obscure,  if  not  to 
deny,  the  deity  of  Christ,  the  nature  of  sin,  and  re- 
demption through  the  Cross.  The  practical  effects 
were:  (1)  Monasticism;  (2)  Antinomianism.  These 
opposite  results  were  the  bitter  fruits  of  the  same 
tree.  The  extremes  met  in  this  philosophy.  The 
process  of  reasoning  which  led  to  monasti- 
cism was  as  follows:    Matter  is  evil.     Sin  resides 


132     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

in  the  body.  Therefore,  to  get  rid  of  sin,  be  an 
ascetic.  The  process  of  reasoning  which  led  to  the 
license  of  Antinomianism  was:  Sin  attaches  to  the 
body  only.  It  cannot  touch  the  soul.  Therefore, 
live  the  Epicurean  life.  You  will  not  be  punished 
for  indulgence  because  you  will  be  freed  from  the 
body,  the  instrumentality  of  sin,  at  death.  Gnos- 
ticism was  contrasted  by  Paul  (I  Tim.  1:20)  with 
the  deposit  of  faith  in  four  particulars.  (1)  It  is 
irreligious  and  frivolous  talk.  (2)  It  is  falsely 
called  knowledge.  (3)  It  is  controversial  and  boast- 
ful.    (4)  It  leads  to  apostasy  from  the  faith. 

4.  The  antidote  for  the  heresy.  The  truth  of 
the  gospel  is  the  counteractant  to  this  dangerous 
tendency.  That  truth  is  the  real  nature,  office,  mis- 
sion and  method  of  Christ.  As  to  His  nature:  He 
is  the  visible  representation  of  the  invisible  God; 
the  First  Born  and  Lord  of  all  creation ;  the  creator, 
conserver,  and  consummation  of  all  things;  before 
all  things  and  the  power  which  preserves  the  har- 
mony of  the  universe;  the  abiding  embodiment  of 
the  fullness  of  God^s  nature;  the  source  of  Chris- 
tian excellence;  superior  to  all  ranks  of  heavenly 
beings  and  universally  supreme.  As  to  His  office: 
He  is  head  of  the  church  as  an  institution,  conceived 
of  under  the  figure  of  an  organism,  giving  to  it  life, 
unity  and  government;  He  is  the  mediator  through 
whom  every  one  may  come  into  God's  presence  full- 
grown.  As  to  His  mission:  It  was  to  secure  the 
release  of  the  captives  of  sin;  to  reconcile  the 
estranged  to  God;  to  convey  a  vast  wealth  of  glory 
to  those  who  received  Him;  to  impart  the  full  knowl- 
edge of  God's  truth,  which  is  Himself;  to  give  life 
with  Himself;  to  triumph  over  all  hostile  powers 
and  be  reen throned  at  God's  right  hand.     As  to 


COLOSSE— THE  HERETICAL  CHURCH       133 

His  method:  It  was  througli  his  blood  which  was 
shed  upon  the  cross  to  effect  reconciliation  (1:  20) ; 
in  His  human  body  by  death  to  bring  them  holy, 
faultless  and  irreproachable  into  His  presence 
(1:22);  by  nailing  the  legal  requirements  to  his 
cross  (2:14);  by  a  decisive  and  signal  triumph  by 
the  cross  (2:14).  To  sum  up:  God,  incarnated  in 
Christ,  the  mediator  and  head  of  the  church,  pro- 
cured the  forgiveness  of  sins,  and  all  consequent 
blessings,  through  the  redemption  wrought  out  by 
His  death  upon  the  cross. 

5.  The  Gnostic  dangers  of  our  day.  Think  not 
that  the  heresy  of  the  Lycus  valley  is  dead.  Chris- 
tianity has  no  foe  more  to  be  warned  against.  Col- 
leges and  universities  are  its  haunt  and  habitat. 
Would-be-wise  professors  undermine  Christian 
monotheism  with  their  gnostic  cosmogony;  they 
undermine  Christian  practice  by  separating  knowl- 
edge from  action,  and  they  undermine  the  very 
basis  of  the  gospel  by  explaining  away  its  history. 
The  emanations  from  God  through  endless  aeons  to 
man  are  no  more  sophistical  than  the  ageless  evo- 
lution by  which  certain  scientists  trace  the  develop- 
ment from  amoeba  to  man,  only  the  process  is  the 
reverse ;  the  ancient  Gnostic  reasoned  on  a  descend- 
ing scale,  the  modern  Gnostics  reason  on  the  ascend- 
ing scale.  Both  deny  the  deity  of  Christ,  the  su- 
preme authority  of  the  inspired  revelation  and  the 
vicarious  atonement.  Both  are  speculative,  frigid, 
reptilian  philosophies.  They  have  no  power  to 
warm  the  cold  heart,  to  reclaim  the  wayward  life, 
to  promote  vast  missionary  enterprises,  to  impas- 
sion a  soul  with  zeal  for  Christ.  They  produce 
dilettanti  who  are  made  tepid  by  over-culture,  or 
intellectual  cormorants  made  heavy  by  too   much 


134     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

undigested  information,  or  swingeing  skeptics  made 
egotistical  by  ^^ science  falsely  so  called/' 

*^Some  doctor  full  of  phrase  and  fame, 
To  shake  his  sapient  head,  and  give 
The  ill  he  cannot  cure  a  name." 

There  are  institutions  founded  and  maintained  by 
the  money  of  earnest,  unquestioning  Christians 
where  Christ's  name  is  rarely  mentioned,  where 
his  miraculous  birth  is  scouted,  where  his  bodily 
resurrection  is  rejected  as  absurd,  and  where  his 
atoning  sacrifice  is  mocked  as  an  outrage  on  justice. 
There  are  others  without  the  courage  to  express 
their  heresy  who  compromise  by  silence  on  these 
doctrines  and  content  themselves  by  talks  on  char- 
acter, Jesus  being  the  ideal  and  God  the  Father  of 
all  men. 

The  time  has  arrived  when  the  first  group,  who 
are  destroying  the  faith  of  the  young,  should  be 
exposed  as  Paul  and  Jude  exposed  the  heretics  long 
ago;  when  they  should  be  shunned  in  Christian  or- 
ganizations as  John  shunned  Cerinthus  in  the  bath. 
The  day  is  approaching  when  denominations  ought 
to  say  to  the  second  group :  ' '  The  only  abiding  char- 
acter is  Christian;  the  only  Jesus  of  the  gospels 
was  the  unique  Son  of  God;  the  only  way  respon- 
sible sinners  become  children  of  God  is  by  faith  in 
Jesus  Christ.  We  do  not  ask'^jou  to  teach  what  you 
do  not  believe,  but  we  do  say  if  you  do  not  believe, 
teach  and  practice  these  truths  you  do  not  fill  the 
requirements  for  instructors  or  leaders  of  our  young 
people.''  It  were  no  "worse  for  a  chemist  to  poison 
the  food  the  students  eat  than  to  poison  their  minds 
with  false  science.    Better  destroy  the  human  life 


COLOSSE— THE  HERETICAL  CHUECH      135 

than  wreck  the  immortal  soul.  It  is  not  a  question 
of  *' moral  freedom,''  of  ^'intellectual  liberty." 
Such  pleas  are  nonsense.  The  question  is  far 
deeper.    It  is  a  question  of  personal  honor. 

To  illustrate  my  meaning:  The  night  I  was  or- 
dained to  the  gospel  ministry  in  the  First  Baptist 
Church  of  Waco,  Texas,  September,  1899,  the  Pres- 
bytery, consisting  of  B.  H.  Carroll,  A.  W.  McGaha, 
J.  Gr.  Kendall  and  other  brethren,  asked  what 
seemed  to  me  to  be  every  possible  question  on  doc- 
trine, faith  and  practice.  When  the  ordination  was 
over  and  the  congregation  dismissed.  Professor 
Schauss,  Director  of  Music  in  Baylor  University, 
who  had  known  me  through  my  college  course  from 
'94- '98,  waited  an  opportunity  to  speak  to  me  pri- 
vately. He  was  a  cordial  soul,  highly  educated  in 
the  arts  and  sciences,  a  devout  believer  and  a  friend 
of  all  the  students.  He  had  breathed,  without  con- 
tamination, the  atmosphere  of  the  universities  of  his 
native  land.  A  hearty  handshake  and  a  **God  bless 
you  in  your  life  work"  from  him  abide  with  me  now. 
Also,  a  remark  he  made  has  recurred  a  thousand 
times.  It  was  this:  ** George,  had  I  been  a  member 
of  that  Presbytery  there  is  one  question  I  should 
like  to  have  asked."  **Why,  Professor,  I  thought 
Dr.  Carroll  asked  every  question  he  could  think  of 
and  that  surely  was  enough  for  one  night.  What  is 
your  question!"  Said  he,  *'My  question  is  this: 
Should  you  ever  find  yourself  out  of  harmony  with 
the  doctrines  to  which  you  have  subscribed  to-night, 
and  in  the  confidence  of  which  this  church  ordains 
you,  what  are  you  going  to  do?  Are  you  going  to 
try  and  reform  your  denomination,  or  are  you  going 
to  have  the  honor,  manhood  and  character  to  sur- 
render your  credentials,  as  a  Baptist  minister,  to 


136     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

the  denomination  whose  views  you  no  longer  repre- 
sent?" My  instant  reply  was:  ^^I'll  be  honest  and 
surrender  my  credentials." 

Now,  that  Instructor  in  Music  went  to  the  very 
crux  of  the  matter  with  his  question.  That  is  the 
principle  which  underlies  the  ministry  and  Chris- 
tian education.  One  has  no  moral  right  to  undo 
what  he  is  expected  to  do ;  to  pull  down  what  he  is 
ordained  or  elected  to  build  up.  The  denomination 
does  not  fetter  thought,  it  puts  no  limits  on  investi- 
gation ;  but  it  ought  to  say :  ^  ^  Should  you  find  your- 
self out  of  harmony  with  our  cherished  and  historic 
principles  we  shall  expect  you  to  have  the  honor  to 
surrender  your  position."  It  is  not  honest  to  accept 
the  financial  support  of  a  church  or  denomination 
and  undermine  the  faith  you  are  appointed  to  up- 
hold. It  is  like  getting  money  ''under  false  pre- 
tenses," an  indictable  offense  under  the  law  of  the 
land.  It  is  fraudulent.  It  is  the  heresy  of  Simon 
Magus  from  the  motive  of  Balaam. 

It  is  important  to  remember  that  the  Gnostics 
were  schools  of  thought  inside  the  churches  rather 
than  sects  outside  them.  They  were,  on  that  ac- 
count, the  more  harmful.  On  the  outside,  they  could 
not  have  the  approach  they  enjoyed  as  members  of 
the  churches;  they  would  not  be  classed  as  of  the 
Christians  and  thereby  denied  the  opportunity  to 
work  insidiously  from  mthin.  They  were  too  smart 
for  that.  Simon  Magus  identified  himself  with  the 
believers  in  Samaria.  Jude  says:  ''I  find  myself 
constrained  to  write  and  cheer  you  on  to  the  vig- 
orous defense  of  the  faith  delivered  once  for  all  to 
God^s  people.  For  certain  persons  have  crept  in 
unnoticed;  men  spoken  of  in  ancient  writings  as 
pre-destined  to   this   condemnation,   ungodly  men, 


COLOSSE— THE  HERETICAL  CHURCH       137 

who  pervert  the  grace  of  our  God  into  an  excuse 
for  immorality,  and  disown  Jesus  Christ,  our  only- 
Sovereign  Lord."  Paul  warns  against  some  one  in 
the  church  at  Colosse  who  leads  astray  by  means 
of  his  philosophy  and  idle  fancies,  following  human 
traditions  and  the  world's  crude  notions  instead  of 
following  Christ. 

Operation  from  the  inside  was  the  subtle  way  of 
the  Gnostics.  They  were  content  with  common 
Christianity  for  common  people.  That  was  well  for 
the  uneducated  masses,  but  they  themselves  were 
enlightened  and  lived  in  a  higher  realm  of  intellect- 
uality. Ordinary  Christians  were  the  natural  men; 
they  themselves  were  the  spiritual  who  possessed 
the  true  knowledge.  The  object  was  to  avoid  seces- 
sion and,  by  remaining  in  the  churches,  draw  to 
themselves  all  who  aspired  to  learning  and  culture. 
He  who  runs  may  read  the  same  thing  in  the 
churches  of  the  United  States.  A  small  group  of 
^^intellectuals''  in  colleges,  universities  and  theo- 
logical seminaries  retain  church  membership;  but 
by  their  thoughts,  words  and  actions  they  belie  the 
very  nature  and  command  of  the  Christ  upon  whom 
a  church  is  founded.  ^'Wise  ones,"  they  think  them- 
selves to  be.  They  are  such  only  in  their  own  con- 
ceit. Those  who  are  doing  the  work  of  the  King- 
dom know  these  **wise  ones"  have  little  evangelistic 
zeal,  use  the  churches  often  for  selfish  purposes  and 
congeal  the  fountains  of  spirituality  with  an  arctic 
temperature. 

Well  may  lovers  of  our  divine  Lord  and  Saviour 
have  a  care  for  what  is  taught  in  our  educational 
institutions,  both  denominational  and  state.  The 
professor  has  our  sons  and  daughters  at  a  period 
of  life  under  circumstances  when  they  are  peculiarly 


138     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

susceptible  to  impressions.  A  godly  teacher,  like 
John  A.  Broadus  or  Noah  K.  Davis,  can  cast  the 
young  in  the  orthodox  mold  that  will  insure  peace 
of  mind,  salvation  of  soul,  and  usefulness  of  life. 
A  skeptical  professor  can  shake  by  one  stroke  the 
structure  of  belief  constructed  by  parents  and  pas- 
tors through  the  years  antedating  college.  An  edu- 
cator, indifferent  to  Christian  activities,  can  by  his 
very  example,  and  without  a  word  of  criticism, 
paralyze  the  Christian  energies  of  a  student  beyond 
the  power  of  the  churches  to  revitalize  in  all  the 
succeeding  years. 

Christianity  is  the  patron  of  learning,  but  it 
claims  all  knowledge  for  Christ.  It  insists  that 
knowledge  bow  to  Him  who  is  the  fullness  of  knowl- 
edge. It  won  the  Athenian  philosopher  Aristides 
whose  eloquent  apology  impressed  the  emperor 
Hadrian ;  it  called  to  its  defense  Justin  Martyr,  who 
had  vainly  sought  divine  knowledge  in  the  schools 
of  Zeno,  of  Aristotle,  of  Pythagoras  and  of  Plato; 
it  received  the  homage  of  the  Greek  scholar,  Clement 
of  Alexandria;  the  Latin  scholar,  TertuUian;  the 
learned  Julius  Africanus  and  Origen,  and  the  public 
teachers  of  rhetoric,  Cyprian  and  Lactantius;  it 
was  professed  and  supported  by  philosophers  dis- 
tinguished for  their  genius  and  learning,  such 
as  Tatian,  Athenagorae,  Theophilus  of  Antioch, 
Hegesippus,  Melito,  Miltiades,  Pontaenus,  and  Ana- 
monius.  One  cannot  know  too  much  for  a  Christian, 
provided  that  what  he  knows  is  real  knowledge,  not 
speculation.  To  the  Agnostics  Paul  replies,  **We 
know.''  To  the  Gnostics  he  replies,  *^We  know  in 
part."  Some  day,  in  the  clear  light  of  heaven,  **we 
shall  know  even  also  as  we  are  known.'' 

A  skeptical  historian  who  made  a  careful  and 


COLOSSE— THE  HERETICAL  CHURCH      139 

critical  study  of  early  Christianity  stated  the  case 
of  philosophy  and  Christianity  thus:  ^^Even  the 
study  of  philosophy  was  at  length  introduced  among 
the  Christians,  but  it  was  not  always  productive  of 
the  most  salutary  effects;  knowledge  was  as  often 
the  parent  of  heresy  as  of  devotion,  and  the  descrip- 
tion which  was  designed  for  the  followers  of  Arte- 
mon  may,  with  equal  propriety,  be  applied  to  the 
various  sects  which  resisted  the  successors  of  the 
Apostles. ' '  '^  They  presume  to  alter  the  Holy  Scrip- 
tures, to  abandon  the  ancient  rule  of  faith,  and  to 
form  their  opinions  according  to  the  subtle  precepts 
of  logic.  The  science  of  the  church  is  neglected  for 
the  study  of  geometry,  and  they  lose  sight  of  heaven 
while  they  are  employed  in  measuring  the  earth. 
.  .  .  Their  errors  are  derived  from  the  abuse  of  the 
arts  and  sciences  of  the  infidels,  and  they  corrupt 
the  simplicity  of  the  gospel  by  the  refinements  of 
human  reason. '*  The  world  may  with  equal  pro- 
priety find  application  of  this  in  the  twentieth  cen- 
tury. 

Certain  deductions  may  be  made  from  the  church 
at  Colosse. 

1.  The  leaders  belonged  to  the  better  social  class 
of  families.  The  humble  and  uneducated  predomi- 
nated in  the  churches  of  Macedonia  and  Achaia.  It 
was  somewhat  different  in  the  churches  of  Asia 
Minor.  Timothy  belonged  to  the  educated  class  at 
Lystra.  His  father  was  an  Hellene,  a  wealthy  man 
of  the  non-Koman  population,  a  person  of  social 
standing  whom  an  orthodox  Jewess  was  proud  to 
marry.  Anatolia,  the  district  in  western  Asia  Minor, 
from  Paul's  time  onward  was  noted  for  the  excep- 
tional learning,  wealth  and  rank  of  its  leaders.  See 
'* Pauline   and  Other   Studies,"  by  Kamsay,  page 


140     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

375f.  NjTuplias  lived  in  comfort,  if  not  affluence, 
at  Laodicea,  and  a  church  met  in  this  house. 
Philemon,  a  prosperous  land  and  slaveholder,  was 
an  outstanding  Christian  in  Colosse.  A  church 
met  in  his  commodious  home.  Though  rich,  his  fer- 
vent faith  and  religious  activities  created  an  atmos- 
phere in  his  family  in  which  his  own  son,  Archip- 
pus,  entered  the  gospel  ministry.  Richard  Fuller, 
James  P.  Boyce,  H.  A.  Tupper,  Sr.,  and  William  D. 
Thomas  heard  the  call  to  preach  in  homes  like 
Philemon's. 

We  have  too  few  recruits  for  the  ministry  nowa- 
days and  rarely  one  from  the  aristocratic  families. 
Do  these  families  look  upon  the  ministry  as  the  most 
exalted  of  vocations?  Is  the  atmosphere  of  their 
homes  so  permeated  with  devotion  that  their  sons 
come  logically  to  think  of  preaching  as  their  life 
work?  I  heard  Lieut.-Gov.  J.  Taylor  Ellyson  say 
before  a  dozen  district  associations  in  Virginia,  ^'I 
have  only  one  child  and  she  has  one  son.  I  would 
rather  he  would  be  a  Baptist  preacher  than  to  win 
any  honor  or  emolument  men  can  bestow."  When 
parents  have  such  ambitions  more  sons  of  the  well- 
to-do  will  enlist  in  the  ranks  of  the  preachers. 

The  reproach  that  the  Christians  were  invariably 
of  low  birth  is  not  supported  by  facts.  Tertullian 
threw  down  the  challenge  to  the  proconsul  of  Africa 
by  assuring  him  that  if  he  persisted  in  his  cruel 
intentions  he  must  decimate  Carthage,  and  he  would 
find  among  the  guilty  many  persons  of  his  own  rank, 
**  senators  and  matrons  of  noblest  extraction,  and 
friends  or  relations  of  his  most  intimate  friends." 
The  elegant  Pliny  gave  unsuspected  testimony  to 
the  rank  of  Christians  in  his  famous  letter  to  the 
Emperor  Trajan,  in  which  he  states  that  multitudes 


COLOSSE— THE  HERETICAL  CHURCH       141 

of  persons  in  Bithynia  of  every  order  had  deserted 
the  religion  of  their  ancestors  and  avowed  Christian- 
ity. By  the  way,  there  can  be  desired  no  stronger 
evidence  for  the  scope  and  power  of  Christianity 
than  the  governor's  letter. 

2.  The  interchange  of  letters  between  churches. 
Paul  wrote  and  sent  two  letters  at  the  same  time  by 
Tychicus.  One  was  to  ^'the  saints  and  faithful 
brethren  in  Christ  who  are  in  Colosse"  and  the 
other,  possibly  the  epistle  to  the  Ephesians,  was  sent 
to  Laodicea.  Instructions  were  given  that  when  the 
letter  to  Colosse  had  been  read  publicly  before  the 
congregation,  it  was  to  be  read  also  in  the  church  of 
the  Laodiceans,  and  Colosse  in  turn  was  to  read  the 
one  sent  to  the  Laodiceans.  Letters  are  written  to 
be  read.  The  first  letter  Paul  wrote  contained  this 
direction:  ^*I  solemnly  charge  you  in  the  Lord's 
name  to  have  this  letter  read  to  all  the  brethren'' 
(I  Thess.  5:  27).  The  apostolic  writings  had  divine 
authority.  They  contained  a  body  of  doctrine  for 
all  the  churches  then,  since,  now,  and  forever.  The 
striking  feature  in  the  present  instance  is  that  the 
particular  problem  in  each  of  these  two  churches 
was  so  similar  that  a  letter  to  one  was  almost  equally 
appropriate  to  the  other. 

If  the  assumption  is  correct  that  the  general 
epistle  to  the  Ephesians  is  the  letter  referred  to, 
as  also  to  the  Laodiceans,  then  an  interesting  sim- 
ilarity exists  between  Colossians  and  Ephesians. 
For  example: 

(1)  Christ  the  head  of  the  church.  Colossians: 
**He  is  the  head  of  the  body,  the  church."  Ephe- 
sians: *^And  gave  him  to  be  head  over  all  things 
to  the  church,  which  is  his  body. ' '  This  view  of  our 
Lord's  position  and  function  is  confined  to  these 


142     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

letters  and  there  are  two  other  parallels  in  them 
under  the  same  figure. 

(2)  Christ's  supremacy  over  angelic  powers. 
Colossians:  **And  ye  are  made  full  in  Him,  who 
is  the  head  of  every  principality  and  authority." 
Ephesians:  '^For  above  all  rule,  and  authority, 
and  power,  and  dominion.''  Evidently  angel  wor- 
ship was  derogating  from  the  supremacy  of  Christ 
in  several  churches. 

(3)  Reconciliation  through  the  death  of  Christ. 
Colossians:  ^^And  through  him  to  reconcile  all 
things  to  himself,  having  made  peace  through  the 
blood  of  his  cross."  Ephesians:  *^ And  might  rec- 
oncile both  in  one  body  to  God  through  the  cross." 
At  least  thirty  other  parallels  can  be  collected,  but 
these  three  suffice  to  show  how  fitting  was  the  in- 
terchange of  the  letters. 

3.  A  liberalizing  doctrinal  drift.  The  intellectual 
character  of  the  church  doubtless  facilitated  the 
liberalizing  tendency.  Churches  of  culture  and 
wealth  are  more  susceptible  to  ritualism  and  gnosti- 
cism. They  are  tempted  to-day  to  appeal  to  the 
elite.  By  elaborate  ceremonialism  they  appeal  to 
the  esthetic  nature.  Pastors  of  such  churches  need 
to  be  rooted  and  grounded  in  the  faith  lest  they  be 
carried  along  by  the  drift.  He  who  yields  to  the 
spell  loses  his  spiritual  ardor  and  soul-saving  power. 
The  church  which  is  inoculated  with  this  virus  be- 
comes a  ^ ^family  church,"  or  a  social  club. 

Syncretists  are  as  busy  now  as  in  the  seventeenth 
century  endeavoring  to  unite  various  systems  and 
sects  on  the  principle  of  liberalism.  I  am  impelled 
to  quote  the  timely  words  of  the  scholarly  principal, 
P.  T.  Forsyth.  Discussing  the  critical  challenge 
to  faith,  he  says :  **  An  ultra -liberalism  in  a  historic 


COLOSSE— THE  HERETICAL  CHUECH      143 

religion  like  Christianity  has  always  this  danger— r 
that  it  advance  so  far  from  its  base  as  to  be  cut  off 
from  supplies,  and  spiritually  starved  into  surren- 
der to  the  world.  If  it  is  not  then  exterminated  it  is 
interned  in  a  region  ruled  entirely  by  the  laws  of  the 
foreign  country.  Gradually  it  accommodates  itself 
to  the  new  population,  and  is  slowly  absorbed  so  as 
to  forget  the  first  principles  of  Christ."  Some 
preachers  and  churches  are  already  interned  and  the 
deadly  process  of  absorption  is  going  on.  Fortu- 
nately, there  is  a  healthful,  positive  reaction  against 
such  and  a  deploying  of  the  faithful  reserves  who 
believe  that  Christ  is  central  to  a  glorious  God  and 
that  the  development  of  the  race  is  to  flow  from  its 
reconciliation,  redemption,  and  sanctification  by 
Christ. 

''At  the  Name  of  Jesus  every  knee  shall  bow, 
Every  tongue  confess  Him  King  of  glory  now; 
'Tis  the  Father's  pleasure  we  should  call  Him 

Lord, 
Who  from  the  beginning  was  the  mighty  Word. 

At  His  voice  creation  sprang  at  once  to  sight, 
All  the  Angel  faces,  all  the  Hosts  of  light. 
Thrones  and  Dominions,  stars  upon  their  way. 
All  the  heavenly  Orders,  in  their  great  array. 

Humbled  for  a  season,  to  receive  a  Name, 
From  the  lips  of  sinners  unto  whom  He  came, 
Faithfully  He  bore  it  spotless  to  the  last. 
Brought  it  back  victorious,  when  from  death. 
He  passed; 

Bore  it  up  triumphant  with  its  human  light 
Through  all  ranks  of  creatures,  to  the  central 
height ; 


144     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

To    the    throne    of    Godhead,    to    the  Father's 

breast; 
Fiird  it  with  the  glory  of  that  perfect  rest. 

Name  Him,  brothers,  name  Him,  with  love  strong 

as  death, 
But  with  awe  and  wonder,  and  with  bated  breath ; 
He  is  God  the  Saviour,  He  is  Christ  the  Lord, 
Ever  to  be  worshiped,  trusted,  and  adored. 

In  your  hearts   enthrone  Him;  there  let  Him 

subdue 
All  that  is  not  holy,  and  that  is  not  true ; 
Crown  Him  as  your  Captain  in  temptation's  hour; 
Let  His  will  enfold  you  in  its  light  and  power. 

Brothers,  this  Lord  Jesus  shall  return  again, 
With  His  Father's  glory,  with  His  Angel  train; 
For  all  wreaths  of  empire  meet  upon  His  brow. 
And  our  hearts  confess  Him  King  of  glory  now." 

4.  Neglect  of  practical  Christianity.  Prate  as 
they  will  about  social  service  and  pragmatism,  mod- 
em gnostics  are  not  as  efficient  in  the  kingdom  as 
the  dogmatists.  Men  without  deep  convictions  on 
the  vitality  of  the  gospel  have  no  permanent,  pun- 
gent power  in  kingdom  enterprises.  Liberalism  in- 
evitably chills  spiritual  ardor.  It  theorizes  and  tells 
how  things  ought  to  be,  but  is  wanting  in  the  wisdom 
and  energy  to  effect  practical  improvements. 

One  result  of  the  liberal  tendency  in  Colosse  was 
to  ^^slow  down"  the  preacher.  Epaphras,  seri- 
ously alarmed,  hurried  away  to  Eome  to  consult 
Paul.  Archippus  remained  as  pastor.  The  cold 
intellectualism  affected  him  as  malaria  does  physical 
vigor.  His  zeal  abated,  his  energy  relaxed,  his  serv- 
ice became  perfunctory.  He  needed  to  be  stirred 
up.    Paul  aimed  at  his  conscience  through  his  con- 


COLOSSE— THE  HERETICAL  CHURCH       145 

gregation.  A  sidelight  on  those  simple  apostolic 
days  before  ^'lordship  over  God's  heritage ''  was  the 
program  of  the  pastorate  and  an  appeal  to  the  pas- 
tor through  the  people  was  easy:  *'Say  to  Archip- 
pus,  Take  heed  to  the  ministry  which  thou  hast  re- 
ceived in  the  Lord,  that  thou  fulfill  iV  (1)  The 
ministry  isnotawork  which  a  man  takes  upon  him- 
self. * '  The  ministry  which  I  received  from  the  Lord 
Jesus"  was  Paul's  conception  of  his  high  calling. 
*'Pray  ye  the  Lord  of  the  harvest  that  he  will  thrust 
forth  laborers  into  his  harvest,''  was  Jesus'  prescrip- 
tion for  a  dearth  of  preachers.  (2)  It  is  a  work 
which  requires  complete  dedication.  **Give  thyself 
wholly  to  it,"  was  Paul's  charge  to  a  young  preacher. 
Archippus  should  discharge  carefully  the  duties  de- 
volving upon  him.  More  preachers  fail  on  account 
of  laziness  and  lack  of  consecration  than  fail  for 
want  of  ability.  (3)  It  is  a  work  no  detail  and  duty 
of  which  should  be  ignored.  Compare  Acts  20 :  28 ;  I 
Timothy  4: 16  for  the  comprehensiveness  of  the  du- 
ties. ^^Take  heed"  to  himself,  his  teaching,  his 
hearers.  (4)  It  is  a  work  which  should  be  magni- 
fied. ' '  Fill  it  full. "  *  ^  I  magnify  mine  office. ' '  The 
preacher  who  actually  does  this  will  be  esteemed  and 
trusted  by  his  people  and  honored  by  his  Lord.  ^^If 
any  man  serve  me  him  will  my  Father  honor." 

*  ^  'Tis  not  a  cause  of  small  import 
The  preacher's  care  demands; 
But  what  might  fill  an  angel's  heart 
And  fill  the  Saviour's  hands." 

^^Like  people  like  priests"  is  the  converse  truth 
of  the  proverb  *4ike  priests  like  people."  The 
thought  is  that  the  preacher  is  shaped  by  his  en- 
vironment.   Doubtless  Archippus  was  influenced  by 


146     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

the  growing  formalism  in  Colosse,  for  a  few  years 
before  he  was  a  brave  and  valiant  *^ fellow-soldier*^ 
of  Paul.  A  minor  prophet  said:  **He  shall  receive 
of  you  his  standing. '*  The  preacher's  influence  and 
usefulness  in  the  conamunity  are,  to  a  very  high  de- 
gree, in  the  keeping  of  his  people.  They  make  or 
mar  him.  I  once  thought  General  Lee  made  the 
army  of  Virginia.  My  views  have  somewhat 
changed.  Not  about  General  Lee.  I  believe  him  to 
be  the  highest  type  of  uninspired  Christian  man- 
hood in  the  annals  of  the  race.  But  about  the  in- 
spiring effect  of  his  army  over  him.  They  did  as 
much  to  immortalize  him  as  he  did  to  mold  them. 
Their  unquestioning  obedience,  their  unwavering 
loyalty,  their  unfaltering  courage,  their  unswerving 
devotion  from  Mechanicsville  to  Appomattox  evoked 
the  noblest  in  their  commander  and  raised  him  to  a 
pedestal  a  little  higher  than  any  other  commander 
of  history.  He  was  as  fortunate  in  the  army  he 
led  as  were  they  in  the  general  who  led  them. 

Among  the  every-day  duties  which  the  Colossians 
neglected  and  about  which  they  needed  to  be  ex- 
horted were :  (1)  The  putting  to  death  of  the  carnal 
nature  from  the  new  motive  and  in  the  power  of 
the  new  life  in  Christ.  (2)  The  putting  on,  as  a 
garment,  of  the  Christlike  qualities  of  tender-heart- 
edness, kindness,  humility,  meekness,  forbearance, 
forgiveness  and  over  all  these,  as  an  enveloping  robe, 
love  which  is  the  perfect  bond  of  union.  (3)  The 
assiduous  study  and  abundant  appropriation  of  the 
gospel,  both  in  information  and  precept,  so  that  its 
power  in  their  lives  would  be  manifest  by  their  emi- 
nent wisdom.  (4)  The  wise  use  of  religious  service 
so  that  their  psalms,  hymns  and  spiritual  songs 
would  instruct  and  admonish  and  all  be  indicative  of 


COLOSSE— THE  HERETICAL  CHURCH       147 

the  grace  of  God  in  their  own  hearts.  (5)  The  ob- 
servance of  Christian  principles  in  the  mutual  rela- 
tions of  husbands  and  wives,  children  and  fathers, 
slaves  and  masters.  (6)  Perseverance  and  watch- 
fulness. 

5.  A  new  sample  of  the  saving  power  of  the  gos- 
pel. A  converted  sinner  is  the  strongest  argument 
for  Christianity.  The  conversion  of  Sanl.  with  all 
its  implications,  would,  in  itself,  prove  the  claims 
of  the  four  Gospels.  As  Christ's  resurrection  de- 
clared His  deity  with  power,  Paul's  conversion  con- 
firmed both  His  resurrection  and  deity.  That  con- 
version is  an  adequate  explanation  of  the  history 
from  the  year  forty  to  the  year  sixty-five,  the  dates, 
respectively,  of  His  change  and  His  death.  The  fact 
is,  Paul  used  his  conversion  as  a  sample  of  God's 
grace  with  the  deduction  that  if  God  could  save  him, 
the  worst  sinner  in  all  the  tides  of  time,  no  other 
sinner  need  despair.  Such  is  manifestly  his  mean- 
ing to  Timothy.  *' Faithful  is  the  saying  and  worthy 
of  all  acceptance,  that  Christ  Jesus  came  into  the 
world  to  save  sinners,  of  whom  I  am  chief.  But 
for  this  cause  I  obtained  mercy  that  in  me  as  chief 
Christ  Jesus  might  show  forth  all  His  long-suffering 
for  an  example  to  those  about  to  believe  on  Him 
to  eternal  life." 

A  sample  of  saving  grace  was  exhibited  to  the 
Colossians  in  the  case  of  Onesimus.  This  man  was 
Philemon's  slave  in  Colosse.  He  stole  from  his 
master  and  ran  away  to  Home.  He  went  with  the 
crowds  to  hear  Paul  in  the  rented  house  and  was  con- 
verted to  Christ.  He  confided  to  Paul  the  wrong  he 
had  done  his  master  and  was  sent  back  to  Philemon 
with  Paul's  personally-written  guarantee  of  his  in- 
debtedness.   How  vivid  is  the  whole  incident!    We 


148     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

see,  as  if  it  were  occurring  before  our  very  eyes, 
Onesimus'  moral  and  social  degradation,  awakened 
conscience,  spiritual  regeneration,  fruits  of  repen- 
tance, and  resolute  obedience  to  right,  at  the  risk 
of  heavy  personal  sacrifice.  Oh,  you  heretics,  revel- 
ing in  nebulous  theories,  the  answer  to  your  false 
philosophy  is  this — a  sunken  slave  saved  by  the 
death  of  Christ  who  died  the  death  of  a  slave 
upon  the  cross!  This  is  the  fruit  of  our  gospel. 
What  have  you  to  match  it?  Oh,  you  lukewarm 
church  members,  devoid  of  a  passion  for  service, 
though  chained  to  a  guard,  this  is  my  employ- 
ment— winning  converts  to  Jesus  from  your  own 
absconding  fugitives !  Are  you  not  rebuked  by  the 
contrast?  Oh,  you  untrustworthy  slaves  rendering 
unwilling  eye  service,  you  repressive  masters,  for- 
getting you  have  a  Master  in  heaven,  here  is  an  ex- 
hibit of  grace  in  the  heart  of  a  slave  that  prompts 
him  to  return  and  remain  an  honest  and  faithful 
slave  and  evokes  in  the  heart  of  a  Christian  master 
the  spirit  that  will  prevent  him  from  holding  his 
fellow  Christian  as  a  slave !  This  is  my  method  of 
manumission !  Oh,  you  lost  men,  slaves  to  base  pas- 
sions, running  away  from  a  just  and  merciful  God, 
involved  in  debts  you  are  unable  to  pay,  here  is  a 
model  conversion,  a  deliverance  from  sin  and  serv- 
itude and  restoration  to  loving  favor!  *^If  the  Son 
shall  make  you  free,  ye  shall  be  free  indeed,''  not 
to  depart,  but  to  abide  in  the  house  forever  as  sons 
and  heirs  of  God  in  Christ. 

*  *  Grace  makes  the  slave  a  freeman.    'Tis  a  change 
That  turns  to  ridicule  the  turgid  speech 
And  stately  tones  of  moralists,  who  boast, 
As  if,  like  him  of  fabulous  renown. 


COLOSSE— THE  HERETICAL  CHURCH      149 

They  had  indeed  ability  to  smooth 
The  shag  of  savage  nature,  and  were  each 
An  Orpheus,  and  omnipotent  in  song: 
But  transformation  of  apostate  man 
From  fool  to  wise,  from  earthly  to  Divine, 
Is  work  for  Him  that  made  him.    He  alone, 
And  He,  by  means  in  philosophic  eyes 
Trivial  and  worthy  of  disdain,  achieves 
The  wonder ;  humanizing  what  is  brute 
In  the  lost  kind,  extracting  from  the  lips 
Of  asps  their  venom,  over-powering  strength 
By  weakness,  and  hostility  by  love. ' ' 

6.  An  equitable,  judicious  and  righteous  adjust- 
ment of  a  perplexing  financial,  social  and  political 
issue.  The  statesmanship  of  Paul  was  nowhere 
more  eminent  than  in  his  wise  and  masterly  manner 
of  dealing  with  the  question  of  slavery,  especially 
this  acute  case  from  Colosse.  Now,  slavery  was 
universal  among  the  ancients.  Governments  recog- 
nized its  legality.  Philosophers  approved  its  justice. 
The  New  Testament  churches  were  all  constituted 
in  an  age  and  empire  when  and  where  the  regime 
of  slavery  was  recognized  by  law  and  endorsed  by 
philosophy.  Nothing  more  severely  tested  the  prac- 
ticability of  the  gospel  than  the  existence  of  the  in- 
stitution of  slavery.  Had  the  religious  movement 
become  a  political  movement,  the  Roman  government 
would  have  crushed  it  to  extinction.  Rivers  of  blood 
would  have  flowed  and  with  the  flow  Christianity 
would  have  gone  into  the  ocean  of  oblivion.  But  the 
gospel  was  free  from  the  spirit  of  political  revolu- 
tion. Neither  Jesus  nor  His  apostle  raised  a  hand 
to  strike  the  evil  civil  government.  Their  attitude 
was  that  of  entire  political  submission  and  deep 
spiritual  hostility.     They  never  forbade   slavery; 


150     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

they  subverted  the  principle  and  undermined  the  in- 
stitution by  peacefully  modifying  the  passions  of 
men  and  implanting  a  spirit  of  Christian  liberty, 
equality,  fraternity. 

A  little  letter  to  a  Colossian  Christian,  the  shortest 
of  PauPs  writings,  is  a  thesaurus  on  slavery.  Uni- 
versal application  of  the  principles  in  that  epistle 
would  have  abolished  human  slavery  without  the 
loss  of  a  dollar,  or  the  estrangement  of  races,  or  the 
shedding  of  a  drop  of  blood. 

(1)  Property  rights  are  inviolate.  Primitive 
Christianity  called  all  adherents  to  a  surrender  of 
life  and  to  the  acknowledgment  of  trusteeship  as 
between  man  and  God ;  but  it  never  condemned  the 
right  of  property  as  between  man  and  man  and  left 
the  individual  free  to  decide  what  proportion  of  his 
property  should  be  disposed  of  and  given  away  in 
the  discharge  of  his  duties  as  trustee.  Philemon  was 
the  possessor  of  much  property.  He  was  commended 
for  his  hospitality  and  philanthropy,  and  encouraged 
in  generosity,  but  he  was  not  told  to  socialize  his 
holdings.  Onesimus  was  directed  to  go  back  to  his 
owner  and  leave  Philemon  to  decide  whether  or  not 
he  would  free  him. 

(2)  Equality  is  in  Christ  alone.  A  gulf  separated 
men  every^^here  into  two  classes — bond  and  free. 
Society  could  not  bridge  that  gulf.  Government 
could  not.  Only  Christ  could.  A  converted  fugitive 
slave  was  no  longer  a  slave  to  Paul,  but  a  brother 
peculiarly  dear,  a  part  of  Paul  himself,  useful  to 
Paul  and  Philemon.  The  gospel  changed  Onesimus 
into  something  better  than  a  slave,  into  one  to  be 
welcomed  by  his  master  as  a  servant  and  fellow- 
Christian  and  received  as  if  he  were  the  apostle 
himself. 


COLOSSE— THE  HERETICAL  CHURCH      151 

The  Lord's  Supper  in  the  New  Testament  churches 
continually  kept  before  their  minds  their  equality  in 
Christ.  Around  the  table  of  the  Lord  master  and 
slave  gathered  and  partook  of  bread  and  wine  in 
remembrance  of  their  Saviour,  who  was  crucified  as 
a  criminal  and  slave  and  who  had  accompanied  the 
institution  of  this  recurrent  rite  by  performing  the 
servile  office  of  washing  His  disciples'  feet.  That 
is  the  only  table  where  two  classes,  so  widely  apart 
socially,  have  ever  met  or  can  ever  meet  on  an 
equality. 

Slavery  was  not  of  the  South 's  seeking.  From 
1619  to  1772  Virginia  passed  thirty-three  legislative 
acts,  ranging  from  graduated  taxes  to  discriminatory 
laws,  designed  to  discourage  slavery  where  the  col- 
ony had  not  the  authority  to  prohibit  the  importation 
of  slaves.  The  king,  in  council,  vetoed  all  these  acts. 
Finally,  free  to  exercise  her  own  choice,  Virginia, 
in  1778,  enacted  that  ^^no  slave  or  slaves  shall  here- 
after be  imported  into  this  commonwealth  by  sea  or 
land,  nor  shall  any  slaves  so  imported  be  sold  or 
bought  by  any  person  whatsoever. ' '  Unbiased  his- 
torians of  the  future  will  chronicle  the  true  story 
of  the  origin  and  practice  of  slavery  in  the  United 
States. 

Our  nation  has  a  heritage  of  woe  from  the  bun- 
gling and  blundering  Abolitionists.  Misguided  en- 
thusiasts, were  they,  aggravating  a  question  which 
would  have  settled  itself.  General  Lee  said  in  1856 : 
*^  While  we  see  the  course  of  the  final  abolition  of 
slavery  is  onward,  and  we  give  it  the  aid  of  our 
prayers  and  all  justifiable  means  in  our  power,  we 
must  leave  the  progress  as  well  as  the  result  in  His 
hands,  who  sees  the  end  and  chooses  to  work  by 
slow  influences."    The  harshness  of  Southern  slave- 


152     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

liolders  was  greatly  exaggerated.  To  the  extent  to 
which  severity  did  exist,  it  was  not  palliated  by  the 
Scriptures,  but  was  contrary  to  Paul's  advice  to 
Philemon.  When  the  anti-slave  states  harbored 
run-away  slaves  from  the  South  they  violated  the 
principle  laid  down  by  Paul  in  returning  Onesimus 
to  his  master.  Dred  Scott,  a  negro  slave  in  Mis- 
souri, sued  his  master,  John  F.  A.  Sanford,  for  his 
freedom.  The  Circuit  Court  of  St.  Louis  rendered 
a  verdict  and  judgment  in  his  favor.  The  Supreme 
Court  of  the  State  reversed  the  judgment  and  re- 
manded the  case  to  the  Circuit  Court.  The  case 
went  to  the  Supreme  Court  of  the  United  States 
on  exceptions  to  the  court's  instruction.  After  be- 
ing twice  argued.  Chief  Justice  Taney  delivered  the 
opinion  of  the  court,  one  of  the  longest  and  ablest 
on  record.  He  reversed  the  judgment  of  the  Circuit 
Court  and  remanded  the  case  for  a  new  trial.  For 
that  decision,  which  was  clearly  a  correct  interpre- 
tation of  the  constitution,  the  chief  justice  was 
hounded,  denounced,  slandered,  and  vilified.  *'The 
Unjust  Judge!"  cried  the  Abolitionist,  of  one  who 
had  liberated  his  own  slaves  long  before  the  war. 

John  Brown's  fanatical  raid  and  base  murders 
added  fuel  to  the  flames.  Abolitionist  orators  fanned 
the  flames  by  applauding  and  heroizing  John  Brown. 
The  nation  was  plunged  into  war.  Constitutional 
rights  of  States  and  individuals  were  violated;  co- 
ercion was  invoked;  force  was  substituted  for  rea- 
son; the  nation  was  torn  with  fratricidal  strife; 
hasty  and  ill-advised  amendments  were  added  to  the 
constitution;  wounds  were  left  which  time  is  now 
healing ;  but  a  chasm  was  opened  between  two  races 
which  seems  to  yawn  wider  with  the  passing  years. 
The  bad  feeling  between  the  sections  is  almost  gone, 


COLOSSE— THE  HERETICAL  CHURCH       153 

but  in  its  stead  has  come  a  more  deplorable  feeling 
between  the  two  races,  both  in  the  South  and  North. 
The  most  sagacious  fear  what  the  end  may  be. 
Dreadful  apprehension  drives  sleep  from  the  pillow 
of  many  a  thoughtful  Southerner.  Northerners,  too, 
are  awaking  with  alarm.  A  fire  was  kindled  by  reck- 
less hands  which  a  half  a  century  has  been  unable 
to  extinguish.  Unless  the  waters  of  God's  provi- 
dence and  grace  quench  the  raging  flames  of  race 
animosity,  then  God  show  mercy  to  us  and  to  our 
descendants ! 

All  this  came  about  because  radicals  were  unwill- 
ing to  trust  the  leaven  of  the  gospel  to  permeate 
and  purify  our  economic  life.  That  leaven  was 
working.  George  Washington,  George  Wythe,  John 
Randolph,  William  H.  Fitzhugh,  Robert  E.  Lee,  and 
hundreds  of  others  voluntarily  emancipated  their 
slaves.  To  say  the  South  fought  to  maintain  slav- 
ery is  to  display  prejudiced  and  superficial  thinking. 
Slavery  was  an  incident.  The  South  fought  for  her 
rights  under  the  constitution.  The  census  of  Vir- 
ginia in  1860  shows  a  white  population  of  1,047,299, 
and  only  52,128  men,  women,  and  children  who  were 
slave-holders  and  one-third  of  these  owned  only  one 
or  two  slaves.  Neither  Joseph  E.  Johnston,  A.  P. 
Hill,  nor  Fitzhugh  Lee,  all  gallant  Confederate  offi- 
cers, ever  owned  a  slave.  J.  E.  B.  Stuart  owned  no 
slave  for  some  time  prior  to  the  war.  ^'Stonewall" 
Jackson  owned  only  two  slaves,  both  of  whom  he 
purchased  upon  their  solicitation.  Forthwith,  he 
granted  them  the  privilege  of  earning  their  freedom 
by  devoting  their  wages,  which  he  paid  them,  to  re- 
imbursing him  for  the  purchase  price.  The  man 
accepted  the  offer  and  earned  his  freedom.  The 
woman  preferred  to  remain  a  servant  in  the  Jack- 


154    THE  CHURCHES  OF  THE  NEW  TESTAMENT 

son  family.  Not  one  soldier  in  thirty  in  the  * '  Stone- 
wall Brigade''  ever  owned  or  expected  to  own  a 
slave.  The  statesmanship  of  Paul  in  the  North 
would  have  prevented  war,  preserved  the  union,  and 
finally  freed  the  slaves.  The  motive  which  induced 
the  Quakers  to  liberate  their  slaves  and  to  be  the 
first  consistently  to  labor  for  abolition  in  England 
and  the  United  States  would  have  accomplished 
emancipation  in  the  South  without  the  shedding  of 
blood  and  the  destruction  of  property. 

As  surely  as  Philemon  voluntarily  freed  Onesi- 
mus,  the  principles  of  Christianity  would  have  peace- 
ably freed  the  slaves  of  the  South.  As  Christian 
brotherhood  followed  Onesimus'  freedom,  fraternal 
bonds  would  bind  the  two  races  which  stand 

*^  Aloof,  the  scars  remaining — 
Like  cliffs  which  had  been  rent  asunder: 
A  dreary  sea  now  flows  between.'' 

We  were  not  Christians  enough  to  settle  the  slav- 
ery question  without  war.  Are  we  Christians  enough 
to  build  a  brotherhood  out  of  the  wreckage,  suspi- 
cion, distrust,  alienations,  and  strife  of  the  years 
since  the  war  I  The  problem  is  more  complex  than 
slavery.  One  race  cannot  work  it  out  alone.  The 
task  demands  cooperation,  a  mutual  desire  of  the 
stronger  to  help  and  of  the  weaker  to  be  helped. 
It  requires  a  firm  faith  in  the  adequacy  of  the  gos- 
pel for  all  conditions,  a  determination  to  do  right 
at  all  hazards,  a  poise  to  be  unbalanced  by  no  cir- 
cumstances, a  readiness  to  profit  by  the  lessons 
of  the  past. 

**Lord  God  of  hosts,  be  with  us  yet, 
Lest  we  forget,  lest  we  forgef 


CHAPTER  VII 

PHILIPPI — THE   JOYFUL  CHUKCH 

We  are  on  historic  ground  at  Philippi.  The  feet 
of  Philip  of  Macedon,  Alexander  the  Great,  and 
Aristotle,  the  philosopher,  walked  its  streets.  A 
memorable  and  decisive  battle  was  fought  there  in 
42  B.C.  The  assassination  of  Julius  Caesar  in  the 
senate-house  (March  15,  44)  at  the  age  of  fifty-six 
did  not  restore  the  old  government  of  the  senate  as 
the  conspirators  hoped  it  would.  After  several  in- 
decisive battles  the  second  triumvirate  was  formed. 
The  world  was  divided  into  three  parts.  Octavius 
(Augustus),  the  grand-nephew  of  Julius  Caesar,  was 
to  govern  the  West;  Mark  Antony,  secretary  of 
Caesar,  was  to  govern  the  East;  and  Lepidus,  one 
of  Caesar's  old  lieutenants,  was  to  govern  Africa. 
Days  like  the  reign  of  Lenine  and  Trotsky  in  Bol- 
shevik Russia  ensued.  The  estates  of  the  wealthy 
were  confiscated.  Three  hundred  senators  and  two 
thousand  knights  were  murdered.  Cicero,  at  the 
age  of  sixty-four,  was  among  the  victims. 

The  friends  of  the  old  republic  rallied  in  the  East. 
Led  by  Brutus  and  Cassius,  they  met  the  forces  of 
Octavius  and  Antony  on  the  field  of  Philippi.  In 
two  successive  engagements  the  new  levies  of  the 
liberators  were  cut  to  pieces.  In  the  first  battle 
Cassius  committed  suicide ;  in  the  second  Brutus  did 
the  same ;  and  with  them  died  the  hope  of  a  restora- 
tion of  the  republic.  Legend  tells  how  one  night  a 
specter  appeared  to  Brutus  and  seemed  to  say,  *'I 

155 


156     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

am  the  evil  genius ;  we  will  meet  again  at  Philippi. ' ' 
This  has  passed  into  a  proverb.  ^'I  will  meet  you 
at  Philippi"  means  one  will  see  and  settle  with  an- 
other in  a  decisive  contest. 

Eoman  material  power  was  founded  upon  two 
pillars,  roads  and  colonies.  Philippi  derived  an  im- 
portance from  both.  She  was  on  the  national  high- 
way between  the  Balkan  Mountains  and  the  Aegean 
Sea.  Neapolis  was  the  seaport  corresponding  to 
Selucia  for  Antioch,  the  Sacred  Port  for  Ephesus, 
Cenchrea  for  Corinth,  and  Piraeus  for  Athens.  The 
armies  and  the  trade  went  over  that  road. 

Philippi  was  also  a  colony.  A  knowledge  of  Ro- 
man law  and  government  is  essential  to  appreciate 
the  status  of  a  colony.  The  colony  was  a  devel- 
opment. The  evolution  may  be  described  briefly. 
The  struggle  between  the  patricians  and  plebeians 
taught  the  Eomans  *  *  political  wisdom. ' '  Romans  be- 
came fit  to  govern  the  world  by  giving  way  when 
they  had  to,  and  by  adapting  themselves  wisely  and 
slowly  to  changed  conditions.  Rome  was  never  in 
a  hurry  to  govern  the  countries  she  conquered  and 
she  was  the  first  successful  ruler  of  subject  peoples. 

Macedonia  was  made  a  Roman  province  in  148 
B.C.  Magistrates  were  sent  annually  by  the  senate 
to  govern  the  provinces.  The  people  were  every- 
where oppressed.  The  Gracchi,  Tiberius  and  Caius, 
made  several  abortive  efforts  to  eradicate  the  evils 
which  afilicted  the  State.  The  provinces  were  looked 
upon  as  estates  of  the  Roman  nobles  with  which  they 
made  as  much  money  as  they  could.  It  remained  for 
Augustus  (Octavius)  to  rearrange  the  scheme  of 
government  and  to  elevate  the  provinces  to  an  equal- 
ity with  Italy.  Rome  was  no  longer  the  mistress  of 
all  the  conquered  peoples.    She  was  only  their  capital 


PHILIPPI— THE  JOYFUL  CHURCH  157 

city.    Men  were  no  longer  subjects  ruled  for  selfish 
gain,  but  citizens  ruled  for  their  own  good. 

*'Lo,  Kome!  Imperial  Rome  alone  is  she 
Who  conquered  foemen  to  her  bosom  took, 
And  cherished  mankind  with  her  queenly 

name — 
No  mistress  she,  but  mother  dear  of  all — 
And  children  called  them  all,  in  holy  bonds 
Of  kinship  linking  nations  far  and  near." 

This  statesmanlike  course  with  the  provinces  was 
pursued  with  the  colonies.  A  colony  is  a  settlement 
made  in  a  foreign  country.  A  Roman  colony  was 
a  miniature  Rome.  Augustus  constituted  Philippi 
a  colony.  As  such,  she  enjoyed  the  protection  of 
Roman  law  and  her  citizens  were  the  equals  of  the 
citizens  of  Rome.  The  voting  place  was  Rome  and 
of  course  they  could  not  go  to  the  voting  place  often, 
if  ever.  Still,  it  was  their  right  to  vote  at  the  one 
voting  place  for  all  citizens.  They  could  understand 
the  metaphor :  ^  *  Our  citizenship  is  in  heaven. ' '  We 
live  on  earth,  but  our  names  are  enrolled  in  heaven. 
We  are  citizens  of  heaven  in  the  three  ways  by  which 
persons  obtained  Roman  citizenship.  By  birth,  we 
are  free  born  in  the  second  birth.  By  gift,  ^  4t  is  the 
gift  of  God."  By  purchase,  ^^ redeemed  not  with 
corruptible  things,  as  silver  and  gold,  but  with  the 
precious  blood  of  Christ." 

We  enjoy  exalted  privileges  as  citizens.  (1)  En- 
rolment on  heaven's  register.  (2)  A  voice  in  the 
election  of  the  earthly  representatives  of  the  heav- 
enly commonwealth.  (3)  Eligibility  for  the  highest 
honors.  (4)  Immunity  from  the  fear  that  hath  tor- 
ment. (5)  Security  of  soul — all  the  resources  and 
powers    of   the    emperor    and   commonwealth    are 


158     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

pledged  to  our  preservation  and  safety.  (6)  The 
blessed  assurance,  not  that  we  shall  be  but  7iow  are 
*'no  more  strangers  and  foreigners,  but  fellow-citi- 
zens with  the  saints  and  of  the  household  of  God.'' 
(7)  The  right  of  personal  access  to  the  emperor. 

We  are  ^'obligated  by  the  nobility"  of  this  citizen- 
ship. (1)  To  be  animated  by  spiritual  motives  and 
not  to  ^'mind  earthly  things.''  (2)  To  do  common 
every-day  tasks  in  an  uncommon  way.  (3)  To  wear 
the  badge  of  heavenly  citizenship,  holiness.  (4)  To 
subordinate  private  interests  to  kingdom  interests. 
(5)  To  labor  to  extend  the  bounds  of  the  Divine 
Kingdom.  (6)  To  obey  cheerfully  its  laws  and  de- 
light to  learn  more  of  its  principles  until  God's  will 
is  done  on  earth  as  it  is  in  heaven.  (7)  To  give  un- 
swerving allegiance  to  our  ^ '  King  eternal,  immortal, 
invisible." 

Two  chief  magistrates  for  the  colony  were  ap- 
pointed by  the  emperor,  or  senate,  and  were  inde- 
pendent of  the  provincial  governors.  Eemember- 
ing  the  colonial  character  of  Philippi  adds  vividness 
to  Luke's  narrative  in  Acts  16. 

One  more  historical  comment.  Philippi  was  **a 
chief  city  of  the  district."  It  was  the  most  impor- 
tant city,  commercially,  politically,  and  historically, 
in  Macedonia.  See  how  Paul  conducts  his  campaign 
by  establishing  Christian  centers  in  the  cities — An- 
tioch,  Philippi,  Corinth,  Ephesus,  Rome.  There  was 
wise  strategy  in  his  course. 

The  beginnings  of  Christianity  in  Europe  were 
quite  simple.  The  account  is  in  minute  detail.  A 
single  verse  summarizes  Galatia  which,  we  judge, 
was  evangelized  at  this  time.  The  historian  hur- 
ries on  to  the  evangelization  of  Europe.  His  pen 
moves  slowly  and  no  item  of  importance  is  unmen- 


PHILIPPI— THE  JOYFUL  CHURCH  159 

tioned.  Twice  the  Holy  Spirit  forbids  further 
preaching  in  Asia.  Paul  follows  Him  as  the  Israel- 
ites in  the  wilderness  followed  the  pillar  of  clond  and 
fire.  He  is  as  sensitive  to  the  Spirit's  impressions 
as  the  compass  is  to  the  earth's  magnetic  axis.  He 
is  unerringly  guided  to  the  Dardanelles.  On  the 
far-famed  fields  of  Troy,  immortalized  in  Homer's 
Hiad  and  Virgil's  Aeneid,  Paul  sees,  in  a  vision,  a 
man  in  white  on  the  Macedonian  shore  beseeching 
him:  ^'Come  over  into  Macedonia  and  help  us."  It 
is  Europe's  cry  for  the  gospel. 

Do  you  understand  the  import  of  that  vision? 
Athens  with  gods  innumerable,  Philippi  with  crime 
licensed,  Corinth  with  pleasure  enthroned,  all  stand 
up  in  the  figure  of  a  man  appealing  for  help.  Do 
you  catch  the  plaintiveness  of  that  appeal!  Diony- 
sius  and  Damaris,  dissatisfied  with  the  philosophy 
of  Socrates,  Plato,  and  Aristotle ;  Lydia  longing  for 
a  glory  more  enduring  than  her  purple ;  the  wretched 
girl  the  victim  of  a  system  she  loathed,  and  from 
which  she  wished  to  be  free;  Jews  looking  for  the 
consolation  of  Israel  with  God-fearing  Greeks  and 
women  of  high  station  in  Thessalonica ;  all  these  min- 
gle their  needs  in  one  piercing,  heart-breaking  cry 
which  sounded  across  the  Hellespont. 

Paul  was  always  obedient  to  the  heavenly  vision. 
Straightway  he  sailed  for  Europe.  Silas  was  with 
him  from  Antioch.  Timothy  joined  them  at  Lystra, 
and  Luke  at  Troy.  This  is  the  first  appearance  of 
Luke  in  the  record.  Illustrious  Luke:  (1)  Paul's 
most  scholarly  convert.  (2)  Distinguished  as  phy- 
sician, poet,  preacher.  (3)  Renowned  as  philologist, 
geographer,  historian.  (4)  Noted  as  the  only  Gen- 
tile author  of  a  Bible  book.  Beloved  Luke:  (1) 
Concealed  by  his  modesty  from  the  pages  of  his 


160    THE  CHURCHES  OF  THE  NEW  TESTAMENT 

gospel  and  acts,  but  trusted  and  praised  among  all 
the  cliurclies.  (2)  Twenty  years  the  personal  phy- 
sician of  the  afflicted  apostle  and  sharer  of  four  of 
his  imprisonments.  (3)  The  one  of  all  Paul's  friends 
never  to  forsake  him.  (4)  All  in  all,  Paul's  best 
and  most  useful  friend. 

The  four  missionaries  crossed  from  the  Orient 
to  the  Occident  to  proclaim  the  good  news.  Xerxes' 
crossing  the  Hellespont  to  conquer  Greece;  Hanni- 
bal's scaling  the  Alps  to  conquer  Italy;  Caesar's 
crossing  the  Rubicon  to  defend  the  tribunes  of  the 
people  against  the  senate,  w^ere  not  so  momentous 
events  in  human  history  as  Paul's  crossing  the  Hel- 
lespont with  the  gospel.  Imagine  the  difference  had 
the  vision  called  him  eastw^ard!  India  and  China 
would  walk  in  the  gospel  light  which  shines  on  Eng- 
land and  America.  England  and  America  would 
sit  in  the  shadow  of  the  night  which  hangs  like  a 
pall  over  India  and  China. 

A  little  more  than  a  mile  west  of  Philippi  flows 
the  river  Gangas.  Thither  Paul  and  his  co-adjutors 
wended  their  way  on  Saturday  morning.  Judaism 
was  too  feeble  to  own  a  synagogue  in  Philippi.  The 
men  had  lost  faith  and  discontinued  worship.  The 
women,  always  the  last  to  forsake  a  cause  or  a  friend, 
maintained  w^orship  in  a  cheap  prayer  house  out  by 
the  river.  Paul  sat  down  and  preached  to  those 
women.  In  the  group  was  Lydia,  a  business  woman 
from  Thyatira  in  Asia-Minor  and  a  proselyte.  The 
splendid  jobbing  market  in  Philippi  accounts  for 
her  presence  in  the  city.  She  and  her  servants  had 
come  to  buy  goods  for  her  mercantile  business  in 
Thyatira.  Grace  operated  on  the  heart  of  this  com- 
petent and  successful,  sincere  and  reverent,  woman 
and  she  was  saved. 


PHILIPPI— THE  JOYFUL  CHURCH  161 

What  is  salvation?  It  is  that  divine  act  by  which 
God,  through  the  merits  of  Christ's  atoning  death, 
saves  from  the  guilt,  penalty  and  power  of  sin,  who- 
ever repents  of  his  sin  and  believes  on  the  Christ. 
The  import  of  the  plan  is  that  God  is  in  the  right, 
and  man  is  in  the  wrong;  that  man  has  transgressed 
against  God  without  cause  and  is  justly  exposed  to 
everlasting  punishment;  that  the  due  honor  of  God's 
person  and  the  moral  order  of  His  universe  require 
the  punishment  of  sin ;  that  mercy,  originating  purely 
in  God,  provided  a  way  through  the  sacrifice  of 
Christ  for  the  sinner  to  receive  pardon  and  peace 
consistently  with  the  perfections  of  God's  nature; 
and  that  any  sinner,  whatever  he  has  done,  may  have 
that  salvation  upon  the  terms  of  turning  from  his 
sin  and  accepting  the  Saviour. 

What  is  a  Christian?  A  Christian  is  one  who  has 
personally  appropriated  this  salvation  and  is  seek- 
ing to  express  in  daily  life  all  its  principles  and  im- 
plications. Stated  in  another  way:  Whoever  ac- 
cepts Jesus  as  his  Saviour  and  submits  to  Him  as 
his  Lord  and  takes  the  New  Testament  as  the  law 
of  his  life,  is  a  Christian. 

Who  saved  Lydia!  Was  it  Paul?  Luke  does  not 
say  so.  A  preacher  was  met  on  the  street  by  a  man 
under  the  influence  of  liquor.  ^'Say,  preacher,  don't 
you  know  me?  I  am  one  of  your  converts."  ''You 
must  be,"  rejoined  the  preacher,  ''for  I  am  satisfied 
the  Lord  never  converted  you."  Paul  and  his 
preaching  were  the  instruments  through  which  God 
saved  Lydia.  The  record  removes  all  doubt.  The 
preaching  of  Paul  would  have  availed  nothing  had 
not  the  Lord  opened  Lydia 's  heart.  She  was  saved 
not  so  much  by  embracing  a  new  faith  as  by  experi- 
encing a  new  creation.    Professor  Stifler  illustrates 


162     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

the  human  and  divine  elements  in  conversion  by  pho- 
tography. The  photographer  arranges  his  plate 
and  adjusts  it  to  the  object  to  be  pictured.  He  can 
have  no  picture  until  he  gains  the  sun's  rays.  When 
he  takes  a  picture  it  is  rightly  called  a  photograph. 
The  light  made  it,  not  the  photographer. 

Paul  can  adjust  the  gospel  and  bring  his  hearer 
before  the  truth  but  there  is  no  conversion  until 
the  Holy  Spirit  acts  upon  his  heart.  Every  saved 
soul  is  a  photograph  made  by  the  divine  light  shining 
upon  the  heart  that  looks  into  the  word  of  truth. 
"But  as  many  as  received  him,  to  them  gave  He  the 
right  to  become  children  of  God,  to  them  that  believe 
on  His  name;  who  were  born,  not  of  blood,  nor  of 
the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of 
God''  (John  l:12f).  ''That  which  is  born  of  the 
flesh  is  flesh ;  and  that  which  is  born  of  the  Spirit  is 
Spirit"  (John  3:6).  I  planted,  Apollos  watered; 
but  God  made  it  grow"  (I  Cor.  3:6).  ''As  many 
as  were  ordained  to  eternal  life  believed"  (Acts 
13:48).  Salvation  is  primarily  and  preeminently 
God's  work.  This  fact  is  made  very  clear  in  the 
first  conversion  in  Europe.  A  sample  was  given 
of  all  conversions  that  were  to  follow. 

What  is  the  first  duty  of  a  saved  sinner?  Lydia's 
next  step  answers  that  question.  She  was  baptized 
and  all  her  believing  servants.  (On  the  baptism  of 
Lydia's  household  and  the  jailer  see  "The  People 
Called  Baptists,"  page  53.)  Hospitality  was  a  grace 
of  Christianity.  Matthew  served  a  sumptuous  ban- 
quet to  his  newly  found  Master  and  made  it  an  oc- 
casion to  introduce  his  old  associates  to  Jesus.  The 
new  converts  at  Pentecost  partook  of  food  with 
gladness  and  singleness  of  heart  and  shared  their 
provisions  with  bountiful  hospitality.  Peter  violated 


PHILIPPI— THE  JOYFUL  CHURCH  163 

long  established  and  rigid  religious  and  social  cus- 
toms to  accept  the  hospitality  of  Cornelius.  The 
jailer  brought  the  preachers  into  his  home  after  his 
baptism  and  set  meat  before  them.  Lydia  invited 
the  missionaries  to  make  her  home  their  home  and 
would  take  no  excuse.  Her  constraint  provided 
shelter  and  food  for  God's  four  messengers. 

It  is  to  be  feared  that  we  are  losing  this  charming 
grace  of  hospitality.  Hotels,  the  servant  problem, 
the  high  cost  of  food,  all  militate  against  apostolic 
and  old  time  southern  hospitality.  Once,  there  was 
a  ^'prophet's  chamber''  in  the  well  regulated  Chris- 
tian home.  Now,  the  plans  for  new  houses  seldom 
provide  for  such.  Once,  the  Gaiuses  were  numerous 
in  cities,  towns,  and  country  and  they  entertained 
and  sent  forward  on  their  journey  worthily  the  men 
of  God.  Now,  the  churches  send  the  visiting  preacher 
to  the  hotel;  or  leave  him  to  find  his  o\\ai  entertain- 
ment. In  extenuation,  it  may  truly  be  said  that 
domestic  conditions  have  changed.  Grant  all  that: 
yet  we  shall  be  infinitely  poorer  in  fellowship  and 
grace  when  hospitality  is  dead.  ^^Do  not  forget 
hospitality;  for  thereby  some  entertained  angels 
unawares."  Compare  Gen.  18-19;  Judges  13;  Luke 
24:28-30. 

The  first  event  in  Philippi  was  the  conversion 
of  a  woman.  The  second  was  the  rescue  of  a  mai- 
den. A  girl  who  was  a  sorceress,  a  fortune-teller, 
was  owned  by  a  syndicate  of  avaricious  and  unscru- 
pulous men  who  profited  on  her  Spirit  of  divination. 
This  girl  followed  after  the  missionaries  as  they 
went  to  worship  and  annoyed  them.  Paul  was  thor- 
oughly worn  out  by  her.  He  pitied  her  and  disre- 
garded her  owners,  who  thought  gain  was  more  im- 
portant than  a  girl.    Her  soul  was  more  valuable 


164     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

in  Paul's  estimation  than  a  big  business.  On  the 
very  spot  where  Perseus  delivered  Andromeda  from 
the  dragon,  and  where  the  knights  of  chivalry  rode 
in  the  tournaments  to  crown  their  fair  lady,  Paul 
and  Silas  rescued  a  girl  whom  mythology  and  chiv- 
alry would  have  despised. 

In  the  name  of  Jesus  Christ,  by  which  Peter  healed 
the  40-year-old  cripple,  Paul  evicted  the  evil  Spirit 
of  the  Pythian  Apollo  w^hich  possessed  her.  Her 
masters,  bereft  of  their  illicit  gain,  were  furious. 
Violent  hands  were  laid  on  Paul  and  Silas  and  they 
were  dragged  into  the  market-place.  False  charges 
were  trumped  up  under  the  guise  of  patriotism.  A 
mob  was  incited  to  rage.  The  magistrates  lost  their 
dignity,  forgot  the  duties  of  their  office,  violated  their 
oath,  broke  their  own  law,  snatched  the  clothes  from 
the  preachers  and  commanded  the  lictors  to  beat 
uncondemned  Roman  citizens  and  cast  them  into 
prison.  Profit  was  preferred  to  purity,  Barabbas 
to  Christ,  Mammon  to  God.  Such  was  the  moral 
standard  in  a  city  wherein  were  combined  all  the 
advantages  of  Greek  culture  and  Roman  law. 

That  demoniacal  girl  and  her  owners  represent 
the  power  of  Satan.  PauPs  conflict  with  them  at 
the  inauguration  of  Christianity  in  Europe  is  typ- 
ical. Satan  is  jealous  of  God  and  always  tries  to 
destroy  His  work  at  the  beginning.  In  the  morning 
of  the  race  Satan  whispered  distrust  into  the  ears 
of  our  first  parents  and  beguiled  them  into  disobe- 
dience. He  put  murder  into  the  heart  of  one  of  the 
two  first  worshipers.  He  went  up  with  the  sons  of 
God  to  the  first  place  of  public  worship  and  im- 
pugned the  motives  of  the  best  man  of  those  ancient 
times.  He  slew  the  babes  of  Bethlehem,  attempting 
to  kill  Christianity  in  its  cradle.    He  assailed  Jesus 


PHILIPPI— THE  JOYFUL  CHURCH  165 

in  the  mountain  at  the  entrance  of  His  public  career. 
He  cried  out  in  the  synagogue  at  Capernaum  when 
Jesus  began  His  ministry  there.  He  sought  to  buy 
the  Spirit  of  God  with  money  when  the  gospel  spread 
to  Samaria.  He  withstood  the  missionaries  when 
the  gospel  was  planted  in  Cyprus.  He  resisted  stub- 
bornly and  fought  fiercely  the  establishing  of  Chris- 
tianity in  Europe.  His  agents  were  an  unfortunate 
girl,  a  vested  interest,  the  civil  government,  and  a 
mad  mob.  His  methods  were  slander,  beating,  im- 
prisonment, and  bolshevism. 

How  unreasoning  is  a  mob!  The  wild  waves  of 
the  tempest  tossed  sea  are  not  more  boisterous  and 
uncontrollable.  At  such  times  Shakespeare's  words 
apply: 

^^0  judgment!  thou  art  fled  to  brutish  beasts, 
And  men  have  lost  their  reason!" 

Paul  was  in  frequent  danger  from  the  mob.  Its 
venom  first  broke  upon  him  at  Antioch-in-Pisidia 
and  was  oft  repeated  until  he  was  delivered  the 
last  time  by  Claudius  Lysias  in  Jerusalem.  Mob 
psychology  is  dangerous.  Orderly  processes  and 
constitutional  rights  are  swept  away.  Injustices 
are  perpetrated.  Justice  is  not  vindicated.  Crime 
is  not  deterred.  The  innocent  are  not  protected. 
The  whole  moral  tone  of  a  community  is  affected 
injuriously.  A  generation  will  pass  before  the  evil 
effects  are  overcome.  No  Christian  can  countenance 
mob  law,  which  is  no  law. 

Paul  has  been  beaten  before.  This  time  it  is  not 
with  Jewish  stripes  but  Roman  rods.  Perhaps 
young  Timothy's  soul  was  knit  to  Paul's  as  he  looked 
down  on  his  pale  and  bleeding  face  at  Lystra  and 


166     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

folt  a  hero  worship  for  the  man  who  had  courage  so 
to  suffer  for  his  convictions.  This  is  Paul's  first  ex- 
perience in  prison.  It  will  not  be  his  last.  Silas 
is  his  fellow-prisoner  and  sufferer.  In  a  dark,  un- 
ventilated,  loathsome  prison  the  two  preachers,  with 
bleeding  backs  and  feet  in  the  stocks,  waited  for  the 
dawn.  They  passed  the  heavy  hours  in  singing.  A 
religion  worthwhile  sings  in  the  dark.  As  the  Bap- 
tist preachers,  Waller,  Craig,  Childs,  and  others, 
were  led  through  the  streets  of  Fredericksburg,  Vir- 
ginia, for  the  first  imprisonment,  June  1768,  to  the 
jail  they  sang: 

^' Broad  is  the  road  that  leads  to  death 
And  thousands  walk  together  there. 
But  wisdom  shows  a  better  way 
With  here  and  there  a  traveler.*' 

They  were  the  successors  of  Paul  and  Silas.  So 
was  John  Weatherford  in  Chesterfield  jail.  The 
jailer,  a  rather  kind  hearted  man,  allowed  the  pris- 
oner the  privilege  of  the  corridors.  Persecutors 
complained  to  the  judge.  I  have  seen  the  original 
court  record,  with  another  entry  a  few  pages  after 
the  commitment,  ordering  the  sheriff  to  confine 
*  ^  said  Weatherford  strictly  to  his  cell. ' '  His  Spirit 
was  not  bound.  He  preached  to  the  rabble  through 
the  outer  bars.  They  cut  his  hands  with  whips  and 
knives.  He  sprinkled  his  blood  on  them  in  impres- 
sive and  appealing  gestures. 

A  century  passed.  Dr.  Hatcher  was  gathering 
funds  for  Eichmond  College.  He  visited  a  country 
church.  The  pastor  said:  *'Dr.  Hatcher,  I  want 
my  people  to  do  nobly  but  fear  they  will  not.  Our 
richest  member  is  our  stingiest  member.    Ten  dol- 


PHILIPPI— THE  JOYFUL  CHURCH  167 

lars  is  his  maximum  contribution  to  any  object.  Our 
members  are  kept  from  doing  their  full  duty  by 
waiting  for  him  to  lead/'  It  is  a  terrible  responsi- 
bility to  be  the  wealthiest  member  of  a  church.  Dr. 
Hatcher  rehearsed  the  struggle  of  Virginia  Baptists 
for  religious  freedom.  He  told  the  story  of  John 
Weatherford  and  called  for  subscriptions  as  only 
he  could.  The  rich  man  arose  and  began  to  speak, 
*'Dr.  Hatcher,  when  I  was  a  small  boy  my  father 
took  me  to  the  funeral  of  Parson  Weatherford  at  a 
country  burying  ground  in  Pittsylvania.  As  was  the 
custom  in  those  days  and  at  that  place  the  people 
passed  by  the  open  casket  and  viewed  the  remains. 
I  was  too  small  to  look  in  the  casket  and  my  father 
lifted  me  up  so  I  could  see.  Parson  Weatherford 's 
hands  were  folded  across  his  pulseless  bosom.  They 
were  scarred  with  white  marks.  Those  white  marks 
were  stamped  indelibly  upon  my  young  mind.  I 
have  thought  about  them  a  thousand  times  and  won- 
dered what  caused  them.  You  have  explained  it  to- 
night. I  will  give  five  hundred  dollars  to  endow  the 
college  of  a  denomination  which  produces  men  like 
Parson  Weatherford." 

John  Ireland  had  the  spirit  of  Paul  and  Silas. 
When  in  the  jail  at  Culpeper  courthouse,  where  his 
death  was  attempted  by  the  explosion  of  gunpowder, 
the  burning  of  brimstone,  and  the  use  of  poison,  he 
began  his  letters,  ^^From  My  Palace  in  Culpeper." 
Lovelace  fathomed  the  secret  of  these  men  in  ^'To 
Althea": 

^*  Stone  walls  do  not  a  prison  make, 
Nor  iron  bars  a  cage ; 
Minds  innocent  and  quiet  take 
That  for  a  hermitage." 


168     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

At  midnight,  the  prisoners  were  singing  and  pray- 
ing. The  earth  trembled.  It  trembled  in  Jerusalem 
when  the  company  of  believers  prayed.  Acts  4 :  31. 
It  was  an  earthquake  and  more.  The  doors  were 
opened,  the  chains  unfettered.  How  is  it  to  be  ex- 
plained? A  coincidence?  No,  it  is  explained  as 
Victor  Hugo  explained  Napoleon's  defeat  at  Water- 
loo. God!  The  same  God  who  locked  the  jaws  of 
lions  and  Daniel  felt  no  harm;  who  quenched  the 
violence  of  flames  and  the  three  young  Hebrews 
were  unsinged ;  who  delivered  Joseph  from  the  envy 
of  his  brothers,  the  malice  of  Potiphar's  wife,  and 
the  confinement  of  Pharaoh's  prison;  who  struck 
the  chains  from  Peter's  hands  and  led  him  by  the 
first  and  second  watch  and  through  the  iron  gate 
which  opened  of  its  own  accord;  that  same  God 
intervened  in  behalf  of  His  servants  and  Christ  won 
the  first  decisive  battle  with  paganism. 

Mercy  accompanied  judgment.  The  jailer  was 
on  the  verge  of  committing  suicide.  It  was  Eoman 
philosophy — the  religion  of  suicide  to  end  trouble 
and  avoid  disgrace.  Yonder  in  Pangeus,  to  the 
south,  ninety-five  years  before  Cassius  was  slain  at 
his  own  command  by  the  hand  of  a  comrade.  Yon- 
der on  the  slopes  to  the  north,  two  days  later,  Brutus 
died  the  same  way.  The  jailer  would  do  likewise. 
The  sword  point  touched  his  breast  when  mercy  in- 
tervened, spared  his  life  and  saved  his  soul.  Suicide 
is  the  religion  of  despair.  There  are  only  two  sui- 
cides in  the  Bible,  King  Saul  in  the  Old  and  Judas 
Iscariot  in  the  New.  Human  life  is  sacred.  The 
Sixth  commandment  says,  '^Thou  shalt  not  kill." 
Suicide  is  worse  than  being  murdered.  One  may 
be  murdered.  One  has  no  right  to  take  his  own  life. 
No  Christian  does  when  in  his  right  mind.     *^Do 


PHILIPPI— THE  JOYFUL  CHURCH  169 

thyself  no  harm."  You  are  a  member  of  a  family 
and  of  human  society.  When  you  harm  yourself 
you  wrong  them.    This  is  elemental  ethics. 

*^To  thine  own  self  be  true 
And  it  must  follow,  as  the  night  the  day, 
Thou  canst  not  then  be  false  to  any  man.'' 

The  frightened  jailer  was  sin-smitten,  conscience- 
stricken.  Hastily  procuring  lights  and  entering  the 
prison,  he  led  the  preachers  out  and  asked  the  most 
momentous  question  ever  propounded  to  a  preacher : 
^  ^  What  must  I  do  to  be  saved  T '  It  is  the  only  place 
in  the  Scriptures  where  that  question  is  asked  in 
so  many  words.  It  was  asked  by  one  deeply  con- 
scious of  his  lost  condition  and  earnestly  desirous 
to  be  saved.  If  there  is  an  explicit  answer  to  this 
definite  question  surely  it  will  .be  given  in  unmis- 
takable terms.  Paul  and  Silas  did  not  say:  (1)  Be 
baptized.  (2)  Partake  of  the  Lord's  Supper.  (3) 
Join  the  church.  (4)  Sell  your  property  and  give 
to  the  poor.  (5)  Keep  the  moral  law.  (6)  Do  pen- 
ance. (7)  Confess  to  us  as  Peter's  representatives. 
(8)  Reform  the  prison.  (9)  Bind  the  wounds  of  the 
bleeding.     (10)  Do  justly  by  the  oppressed. 

They  did  say,  ^'Believe  on  the  Lord  Jesus,  and 
thou  shalt  be  saved."  The  jailer  addressed  the 
preachers  as  Lords,  '^Sirs."  They  answered,  there 
is  but  one  ^ '  Lord ' '  and  He  is  Jesus.  Believe  on  Him, 
confide  in  Him,  rely  on  Him,  obey  Him.  Know  Him 
as  the  man  Jesus  who  shares  your  nature,  as  the 
Lord  who  rules  the  conscience.  He  saved  devout 
men  at  Pentecost,  upright  men  in  Csesarea,  Greeks 
in  Antioch,  a  proselyte  woman  in  your  own  city.  He 
can  save  you,  the  representative  of  statesmanship, 


170     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

officialdom,  criminology.  We  are  convicts  but  have 
Christ  and  we  can  instruct  you,  our  custodian,  who 
have  Caesar.  We  speak  to  you  and  all  your  house  the 
Word  of  the  Lord.  Believe  understandingly  and 
you  are  saved.  The  man  was  saved  that  very  hour 
and  all  his  house. 

Salvation  is  not  a  process ;  it  is  an  act.  The  mo- 
ment when  the  animal  man  becomes  spiritual  is  the 
moment  of  regeneration.  To  those  outstanding  sin- 
ners like  the  jailer,  this  is  a  definite  and  indelible 
experience;  to  some  under  religious  influences  from 
childhood,  like  young  Timothy,  it  may  take  place 
almost  imperceptibly  and  unconsciously.  It  is  not 
so  important  to  know  when  as  it  is  to  know  whether 
that  spiritual  change  has  taken  place.  Baptism  was 
administered  somewhere  between  the  jail  and  the 
house.  Joy  and  hospitality  succeeded  fear  and  mal- 
treatment. 

Day  dawns.  The  magistrates  have  enough  of  these 
prisoners.  They,  too,  heard  the  earthquake  and  are 
alarmed.  They  order  them  released  and  let  go  from 
the  city.  God^s  providence,  not  the  aegis  of  Roman 
citizenship,  had  preserved  the  prisoners  and  struck 
terror  to  their  persecutors.  But  now,  Paul  asserts 
his  rights,  privileges,  and  immunities  as  a  citizen. 
He  will  leave  no  pretext  for  the  slander  that  he  broke 
jail  and  was  a  fugitive.  Neither  will  he  neglect  the 
civil  rights  to  which  he  was  entitled.  He  will  stand 
on  the  guarantees  of  a  free-born  Roman  citizen.  He 
does  so  a  second  time  on  his  last  visit  to  Jerusalem 
(Acts  22 :  25-28).  Twice  his  Master  appealed  to  the 
law  (John  10:34;  18:23).  Paul  will  be  protected 
by  the  Recorder's  tactful  speech  in  Ephesus  in  which 
the  orderly  processes  of  Roman  law  were  insisted 
upon.    He  will  finally  appeal  his  case  to  Caesar.    By 


PHILIPPI— THE  JOYFUL  CHURCH  171 

invoking  the  Habeas  Corpus  Act,  and  this  was  its 
first  use  in  history,  he  created  an  embarrassing  pre- 
dicament for  the  magistrates.  They  assume  the  atti- 
tude of  suppliants  before  their  prisoners.  But  Paul 
has  no  vengeance.  He  will  bring  no  charge  of  false 
imprisonment.  He  has  suffered  illegally  but  he  is 
vindicated.  The  preacher  will  not  be  prosecutor. 
He  has  something  more  important  to  do.  He  visits 
the  house  of  Lydia,  exhorts  the  brethren  there,  and 
departs  for  other  fields  of  endeavor. 

We  have  dwelt,  somewhat  in  detail,  on  Luke's 
minute  account  of  the  establishment  of  the  cause 
in  Philippi.  Combine  with  this  Paul's  letter  to  the 
Philippians  and  we  have  several  striking  features 
in  that  church. 

1.  "Prominence  of  women.  Macedonian  women 
generally  held  an  exceptionally  honored  position. 
The  inscriptions  commonly  record  the  mother's  in- 
stead of  the  father's  name.  Too  much  importance 
is  not  to  be  attached  to  epitaphs ;  but  it  is  true  that 
Macedonian  husbands  excelled  in  the  terms  of  en- 
dearment carved  as  epitaphs  to  their  deceased  wives. 
Add  to  this  the  dignity  which  Christ  conferred  upon 
women  and  you  have  the  New  Testament  church  in 
which  women  ranked  highest. 

This  church  began  in  a  woman's  prayer  meeting. 
Its  first  member  was  a  business  woman.  She  car- 
ried the  gospel  to  her  home  in  Thyatira  and  started 
one  of  the  seven  churches  of  Asia.  Sisters  Euodia 
and  Syntyche  were  influential  members.  They  de- 
veloped considerable  feeling  over  something  and 
were  exhorted  to  forget  their  differences  and  become 
reconciled  in  Christ. 

Jesus  was  woman's  best  friend.  This  is  admitted. 
Paul's  attitude  towards  women  is  friendly,  though 


172     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

I  suppose  he  is  more  misunderstood  in  this  respect 
than  in  any  other.  He  credited  Eunice  and  Lois  with 
the  superb  training  of  his  co-laborer  Timothy.  He 
entrusted  Phoebe  with  a  difficult  mission  to  Rome. 
He  admired  and  praised  Priscilla,  and  never  men- 
tioned her  husband  without  her.  He  chose  as  his  host 
in  Caesarea  a  father  whose  four  daughters  prophe- 
sied. Bemice,  the  queen,  attended  his  trial  before 
Agrippa.  He  prefigured  the  gospePs  work  among 
and  for  women  in  the  conversion  of  Lydia  and  in 
the  dispossession  of  the  girl.  Wherever  the  Chris- 
tianity he  propagated  has  prevailed  woman  has  been 
elevated.  Compare  woman's  state  in  Europe  and 
America  with  her  state  in  the  lands  of  Islam,  Bud- 
dha, Confucius.  He  recognized  woman  as  man's 
equal  in  Christ. 

These  words  are  written  August  19,  1920,  the  day 
after  the  Legislature  of  Tennessee  ratified  the  Nine- 
teenth Amendment  to  the  Constitution  of  the  United 
States,  and  added  the  thirty-sixth  state  and  com- 
pleted the  necessary  three-fourths  for  national 
woman's  suffrage.  (Connecticut  afterwards  rati- 
fied.) There  never  was  any  real  argument  against 
the  justice  of  suffrage.  Nor  could  it  be  truthfully 
said  that  women  are  not  as  intelligent  as  men.  It 
was  a  long  struggle.  Sixty-six  years  ago  Susan  B. 
Anthony  began  her  agitation  for  sex  equality  before 
the  law.  Forty-two  years  ago  the  amendment,  now 
adopted  just  as  she  wrote  it,  was  offered  to  a  Con- 
gress that  would  not  even  consider  it.  The  amend- 
ment forces  suffrage  upon  the  States  which  did  not 
ratify.  It  says,  * '  The  right  of  citizens  of  the  United 
States  to  vote  shall  not  be  denied  or  abridged  by  the 
United  States,  or  by  any  state  on  account  of  sex." 
On  the  basis  of  the  1910  census  the  women  of  voting 


PHILIPPI— THE  JOYFUL  CHURCH  173 

age  preponderated  in  Massachusetts,  Ehode  Island, 
and  the  two  Carolinas  and  numbered  only  2,794,124 
fewer  than  the  men  in  the  forty-eight  states.  A  great 
victory  has  been  won  and  opponents  should  acqui- 
esce gracefully. 

The  long  drawn  out  battle  tested  the  mettle  of  the 
women  and  helped  to  prepare  them  for  the  intelli- 
gent exercise  of  the  franchise.  The  best  of  them, 
suffragettes  and  antis,  must  qualify  and  vote  lest  the 
less  intelligent  or  less  moral  make  politics  worse  than 
before  women  had  the  ballot.  The  right  to  vote  im- 
poses a  duty  to  vote  intelligently.  The  women  must 
never  forget  that  but  for  Christianity  they  had  not 
received  this  recognition  of  their  rights.  Suffrage 
will  not  bring  the  political  millennium.  Women  must 
be  counseled  by  Paul's  admonition  to  quietness, 
modesty,  and  abstinence  from  party-spirit  and  per- 
sonal spite.  Women  are  prone  to  take  differences 
of  opinion  on  public  issues  as  personal  issues.  They 
must  learn  that  those  who  disagree  with  them  are 
not  their  enemies.  Sometimes  Paul  agreed  with 
them  and  sometimes  he  did  not.  Why  should  he  be 
maligned  for  his  independent  and  well  matured  con- 
victions? Woman's  suffrage  brings  a  new,  refining 
element  into  government.  It  must  not  be  abused  so 
as  to  weaken  the  foundation  of  the  home,  which  is 
built  mostly  on  woman's  love  and  care,  or  to  lessen 
woman's  activities  in  the  churches  of  Christ  which 
have  been  their  best  benefactors.  Woman's  useful- 
ness in  the  homes  and  churches  is  unrivaled;  her 
service  there  is  indispensable. 

Much  remains  to  be  done  for  woman.  The  sisters 
of  the  Philippian  girl  walk  the  streets  of  modern 
cities  as  she  did  of  old.  Notwithstanding  wholesome 
and  stringent  laws,  they  are   exploited  and  mal- 


174     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

treated.  This  problem  is  the  open  sore  of  city  life. 
The  churches  dare  not  leave  it  unhealed.  The  balm 
is  more  in  their  possession  than  in  the  government's. 
They  should  stimulate  the  preventive  measures  of 
parental  care  and  Christian  social  life  to  keep  the 
girls  from  the  wrong  way.  They  should  go  after 
those  who  are  floating  on  the  swollen,  sullen  stream 
which  sweeps  through  the  city  streets  and  rescue 
them.  Well  may  we  pause  to  read  the  startling 
handwriting  on  the  Avail  by  Tennyson : 

*  ^  Is  it  well  that  while  w^e  range  with  science  glorying 
the  time, 

City  children  soak  and  blacken  soul  and  sense  in 
city  slime  ? 

There,  among  the  gloomy  alleys,  progress  halts  on 
palsied  feet, 

Crime  and  hunger  cast  our  maidens  by  the  thou- 
sands on  the  street ; 

There  the  master  scrimps  his  haggard  seamstress 
of  her  daily  bread. 

There  a  single,  sordid  attic  holds  the  living  and 
the  dead.'' 


2.  Abounding  joy.  A  note  of  joy  rings  through 
the  letter  to  this  church.  Paul  thanks  God  every 
time  he  thinks  of  them.  They  were  the  dearest  of 
his  churches.  To  what  extent  the  women  were  re- 
sponsible for  this  happy  condition  is  an  interesting 
question.  Probably  their  influence  kept  the  foun- 
tains of  joy  flowing  freely.  Christianity  should  pro- 
duce happiness.  It  brings  peace  with  God,  good-will 
towards  your  fellow  men,  victory  over  adversity.  It 
sets  the  heart  right,  and  happiness  is  a  state  of  the 
heart.    Robert  Burns  knew  and  he  said : 


PHILIPPI— THE  JOYFUL  CHURCH  175 

**It's  no'  in  titles  nor  in  rank, 
It's  no'  in  wealth  like  Lon'on  bank, 

To  purchase  peace  and  rest. 
If  happiness  have  not  her  seat 

And  center  in  the  breast, 
"We  may  be  wise,  or  rich,  or  great, 

But  never  can  be  blest." 

Outward  circumstances,  in  themselves,  can  neither 
give  nor  destroy  happiness.  The  beatitudes  teach 
that  happiness  in  life  depends  on  character  rather 
than  on  circumstances.  The  bishops,  deacons  and 
saints  of  the  church  at  Philippi  were  in  a  hostile 
and  depressing  atmosphere.  Yet,  they  were  joyful. 
^'In  much  trial  and  affliction  was  the  abundance  of 
their  joy."  They  learned  the  habit  of  happiness 
from  Paul  and  Silas — ^men  who  could  sing  with 
bleeding  backs  and  fastened  feet  in  the  dampness 
and  darkness  of  the  dungeon.  If  it  be  true  that  all 
things  work  together  for  good  to  them  that  love 
God ;  that  our  light  affliction,  which  is  but  for  a  mo- 
ment, is  working  out  for  us  more  and  more  exceed- 
ingly an  eternal  weight  of  glory;  that  our  chastise- 
ment is  evidence  of  our  sonship  and  yields  the  peace- 
able fruit  of  righteousness ;  that  if  we  suffer  we  shall 
also  reign  with  Him ;  that  tribulation  works  patience ; 
should  we  not  rejoice  in  afflictions  also?  *^ Rejoice 
in  the  Lord  always;  again  I  will  say,  rejoice." 

The  happy  church  is  the  attractive  church.  We 
discredit  our  holy  religion  by  moroseness,  despond- 
ency. Have  we  not  colored  and  corrupted  it  with 
melancholy?  Gloom  is  out  of  place  on  a  believer's 
brow.  There  is  infinitely  more  religion  in  a  smile 
than  in  a  frown. 

3.  Victorious  over  opposition.  The  missionaries 
ran  counter  to  a  wicked  traffic.    They  did  not  side- 


176     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

step.  They  faced  the  foe  and  defeated  him.  This 
was  a  token  of  the  victories  which  the  churches  of 
Christ  should  win  over  licensed,  organized  and  capi- 
talized vice.  They  have  driven  the  lottery  and  open 
saloon  out  of  the  United  States.  They  have  out- 
lawed white  slavery.  They  will  march  steadily  on- 
ward until  we  have  a  new  earth  wherein  dwelleth 
righteousness. 

The  second  foe  encountered  was  the  civil  govern- 
ment. The  church  at  Jerusalem  won  against  reli- 
gious and  Jewish  state  persecution.  Now  the  Roman 
power  is  encountered  for  the  first  time.  It  was  a 
mighty  power.  Its  dominions  were  bounded  on  the 
west  by  the  Atlantic  ocean;  on  the  north  by  the 
English  Channel,  the  Rhine,  the  Danube,  the  Black 
Sea,  and  the  mountains  of  Caucasus ;  on  the  east  by 
the  Armenian  mountains,  the  Tigris  and  the  Ara- 
bian desert;  and  on  the  south  by  the  African  desert. 
Its  Caesar  was  worshiped  as  God.  The  conflict  and 
outcome  in  Philippi  were  indicative  of  the  fortunes 
of  Christianity  in  the  Roman  empire  and  in'the  west- 
em  world.  Paul  was  no  revolutionist.  He  tampered 
not  with  the  system  of  government.  He  preached 
Christ;  that  was  all.  He  put  a  new  spirit  in  men. 
That  spirit  mastered  the  jailer,  frightened  the  mag- 
istrate, permeated  the  people,  and  leavened  the  em- 
pire. His  work  was  distinguished  from  other  re- 
formers and  conquerors  in  that  he  was  not  seeking 
anything  for  himself,  whether  position  or  power, 
fame  or  fortune;  but  he  was  seeking  to  give  to 
others,  to  share  with  others,  to  make  Christ  known  to 
others.    He  finally  lost  his  life,  but  he  won  his  cause. 

The  world  never  so  much  needed  the  unselfish 
serenity  of  Paul  as  to-day.  The  times  are  out  of 
joint.    Unrest  and  discontent  are  everywhere.    Bol- 


PHILIPPI— THE  JOYFUL  CHURCH  177 

shevism,  the  tyrannical  rule  of  600,000  over  160,000,- 
000  has  wrecked  Russia  and  threatens  other  coun- 
tries. The  first  outbreak  of  Bolshevism  was  in  Phil- 
ippi.  It  superseded,  for  a  day,  constitutional  citizen- 
ship. Paul  supplanted  it  by  calmness  when  the  tu- 
mult was  raging,  by  a  dignified  assertion  of  the 
rights  of  citizenship,  by  a  counter-offense  of  instruc- 
tion. The  instrument  of  Bolshevism,  the  jailer,  was 
won  to  the  truth  and  Bolshevism  collapsed.  Faith 
is  the  antidote  for  Bolshevism — intelligent  faith  in 
government,  sympathetic  faith  in  man,  trusting  faith 
in  God. 

4.  Pecuniary  liberality.  Philippi  is  a  shining 
example  of  a  giving  church.  In  four  respects  it  is 
an  example:  (1)  Liberality  of  the  poor.  ''Their 
deep  poverty  abounded  to  the  riches  of  their  lib- 
erality.'' Poor  people  are  proportionately  more 
liberal  than  rich  people.  A  large  giver  in  the  Bap- 
tist 75  Million  Compaign  said:  "I  give  ten  thousand 
and  never  eat  a  biscuit  less  for  breakfast.  Our  poor 
members  give  hundreds  and  scrimp  to  pay  it.  Rich 
people  can  hardly  make  a  financial  sacrifice.  The 
poor  make  the  sacrifices.''  The  poor  European 
brethren  gave  beyond  their  ability.  (2)  Unsolicited 
contributions.  They  gave  of  their  "own  accord." 
They  saw  the  opportunity  and  seized  it.  They  an- 
ticipated the  collection.  I  know  a  few  such.  One 
is  a  deacon.  You  never  have  to  appeal  to  him.  He 
sends  his  contribution  in  advance  and  always  for  a 
larger  amount  than  the  pastor  would  have  sug- 
gested. May  his  tribe  increase!  (3)  Insistent  lib- 
erality. "Beseeching  of  us  the  grace  and  partici- 
pation in  the  ministering  of  the  saints."  They 
wanted  to  be  identified  with  the  good  work.  They 
besought  Paul  to  permit  them  to  share  in  his  labors ; 


178  THE  CHURCHES  OF  THE  NEW  TESTAMENT 

they  thus  became  sharers  in  his  rewards.  That  is 
precisely  the  point  John  made  with  the  generous 
Gains  who  entertained,  encouraged,  and  helped  on 
their  way  the  traveling  preachers.  '^We,  therefore, 
ought  to  sustain  such  persons,  that  we  may  become 
fellow-workers  for  the  truth.''  (4)  Continuous 
giving.  They  kept  up  their  contributions.  Gifts 
were  sent  to  support  Paul  in  other  towns  and  even 
in  distant  Eome.  Money  for  charity  in  Jerusalem 
and  money  for  missions  in  Europe  kept  coming 
from  this  church.  They  took  the  initiative.  *'In 
the  beginning  of  the  gospel,  when  I  went  forth  from 
Macedonia,  no  church  communicated  with  me  in  the 
way  of  giving  and  receiving,  but  ye  only''  (Phil. 
4: 15).  They  practiced  the  precedent  they  set.  *'In 
Thessalonica  ye  sent  once  and  again  to  my  need" 
(Phil.  4:16). 

The  Philippian  spirit  is  to  be  coveted  and  culti- 
vated by  modern  churches.  We  surpass  them  in 
wealth,  but  do  not  equal  them  in  achievement.  We 
allow  our  pastors  to  live  on  inadequate  salaries 
while  we  revel  in  luxuries.  We  live  in  ceiled  houses 
and  the  house  of  God  lies  waste.  We  live  six  days 
for  self  and  one  day  for  God.  We  make  pretensions 
to  piety,  but  show  too  little  zeal. 

5.  Personal  attachments.  The  Philippians  gave 
themselves  to  the  Lord  and  to  the  missionaries. 
Love  and  loyalty  bound  them  to  the  preachers. 
Cooperation  set  forward  the  cause  in  a  great  way. 
Bishops  and  deacons  dwelt  in  brotherly  bonds.  The 
apostle  got  into  trouble.  Distance  could  not  weaken 
the  ties  that  bound  them  to  him.  Adversity  could 
not  dampen  their  ardent  attachment  to  him.  They 
sent  Epaphroditus  all  the  way  to  Rome  with  succor. 
The  things  sent  were  as  perfume  in  a  foul  atmos- 


PHILIPPI— THE  JOYFUL  CHURCH  179 

phere,  an  acceptable  gift  and  well  pleasing  to  God. 
Epaphroditus  hazarded  his  life  for  Paul.  His  ill- 
ness in  the  miasmal  climate  of  Rome  pained  Paul 
and  pained  the  church.  Nowhere  do  we  find  more 
deft  and  beautiful  touches  of  the  close  and  intimate 
relations  between  brethren  than  in  Philippi.  They 
could  sing  with  the  spirit  and  the  understanding : 

'*  Blest  be  the  tie  that  binds 
Our  hearts  in  Christian  love, 
The  fellowship  of  kindred  minds 
Is  like  to  that  above. 

We  share  our  mutual  woes 

Our  mutual  burdens  bear ; 
And  often  for  each  other  flows 

The  sympathizing  tear.'^ 

I  know  a  church  like  Philippi  in  the  tender  ties 
that  bind.  A  former  pastor,  a  veritable  Apollos  of 
the  pulpit,  was  broken  in  health  and  impoverished 
in  purse  in  old  age.  That  church  refreshed  his 
spirit  with  affection,  provided  comforts  with  gen- 
erous hand,  dissipated  the  clouds  in  his  evening 
sky  and  his  sun  set  in  the  resplendent  glory  of  the 
anticipated  better  life.  He  preferred  the  hotel,  and 
there  he  lived  his  last  years.  The  best  they  could 
provide  was  his.  The  end  came  not  unexpectedly. 
His  pastor  hurried  to  the  hotel.  Four  laymen  had 
preceded  him.  They  sat  on  the  bed  in  the  adjoining 
room;  tears  flowed  from  their  eyes;  emotion  choked 
their  throats.  They  were  arranging  the  funeral. 
He  should  have  the  lot  in  which  he  wished  to  await 
the  resurrection.  Every  detail  of  the  funeral  should 
be  arranged  and  every  expense  borne  by  those  to 


180     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

whom  he  had  ministered  in  the  days  of  his  vigor 
and  health.  They  laid  his  body  to  rest  in  beautiful 
Holly^vood.  A  stately  monument  marks  his  well- 
kept  grave,  while  the  murmur  of  the  lordly  James 
is  his  requiem. 


CHAPTER  VIII 

THESSALONICA — THE   EXPECTANT   CHUKCH 

Salonika,  the  base  of  the  allies'  operations  in 
Macedonia,  and  where  Venezelos  gathered  his  fol- 
lowers who  opposed  King  Constantine's  attitude  on 
Greece's  alleged  neutrality,  is  the  ancient  Thes- 
salonica.  It  is  one  of  the  few  of  Paul's  cities  to 
retain  its  importance.  During  the  world  war  it 
came  into  a  new  prominence.  Situated  at  the  head 
of  the  Aegean  Sea  on  a  sloping  hill  and  guarded 
by  mountains  on  both  sides,  and  being  the  terminus 
of  the  railroad  through  the  Balkans,  the  allies 
rightly  estimated  its  superiority  to  any  other  base 
if  they  were  to  send  a  force  into  Macedonia.  Be- 
yond the  mountains  to  the  north  stretch  the  fertile 
plains  of  the  Danube.  The  famous  Ignation  road 
from  Rome  to  Constantinople  passes  through  the 
city,  and  it  is  about  midway  between  the  Adriatic 
and  the  Hellespont. 

The  original  name  of  the  place  was  Therma,  de- 
rived from  warm  mineral  springs  in  the  vicinity. 
Alexander  the  Great  died  at  Babylon,  323  B.C., 
from  an  overdose  of  ardent  spirits.  Believing  he 
was  a  demigod,  he  accepted  the  challenge  to  drink 
to  its  brim  the  huge  cup,  Hercules,  and  paid  the 
price  with  his  life.  Though  only  thirty- two  years  of 
age,  he  had  established  a  world  empire,  larger  than 
that  of  CaBsar,  Charlemag*ne,  Napoleon,  the  Czar,  or 
the  Kaiser.  That  empire  was  divided  among  his 
three  generals.  One  of  these,  Cassandra,  married 
Alexander's  sister,  Thessalonica,  and  renamed  the 

181 


182     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

town  of  Therma,  calling  it  Thessalonica  in  honor  of 
his  wife.    It  then  became  a  city  of  size  and  prestige. 

Eome  conquered  Macedonia  116  B.C.  and  divided 
the  country  into  four  districts  with  Thessalonica 
the  capital  of  one.  Later  the  four  districts  were 
combined  into  one  province  mth  Thessalonica  as 
the  capital.  In  42  B.C.  Augustus  made  it  a  free  city, 
governed  by  men  of  its  own  selection.  They  were 
designated  politarchs,  city  magistrates,  a  word 
which  occurs  nowhere  else  in  the  New  Testament, 
nor  probably  in  literature.  The  burgesses  who  gov- 
erned the  Dutch  towns  were  somewhat  like  these 
politarchs. 

The  gospel  was  carried  to  Thessalonica  on  PauPs 
second  missionary  journey.  Leaving  Luke  in 
Philippi,  and  accompanied  by  Silas,  he  passed 
through  the  smaller  towns  of  Amphipolis  and  Apol- 
lonia  and  journeyed  one  hundred  miles  west  to 
Thessalonica.  The  smaller  places  could  be  evan- 
gelized from  the  two  larger  cities  to  the  east  and 
west.  It  was  the  practice  of  Paul  to  plant  churches 
in  large  cities,  the  centers  of  population  and  in- 
fluence, and  to  radiate  from  them  through  the  sur- 
rounding country.  As  was  his  custom,  he  went  to 
the  synagogue.  The  infallible  rule  was  * '  to  the  Jews 
first.''  Jesus  was  sent  to  the  lost  sheep  of  the  house 
of  Israel,  and,  though  Paul  was  the  apostle  to  the 
Gentiles,  he  gave  the  Jews  the  first  chance.  There 
was  an  additional  reason  for  going  to  the  syna- 
gogue. It  was  surrounded  by  proselytes  in  various 
stages  of  passing  from  paganism  to  Judaism.  They 
were  sick  of  heathenism  and  were  seeking  the  heal- 
ing balm.  In  their  minds  and  hearts  the  gospel  seed 
found  fruitful  soil.  The  Episcopal  bishop  to  Brazil 
expressed  the  opinion  that  the  missionaries  would 


THESSALONICA— THE  EXPECTANT  CHURCH     183 

do  well  not  to  devote  much  time  to  superstitious 
Bomanists,  who  may  be  compared  to  the  Jews,  but 
seek  to  win  the  unbelievers  and  skeptics  who  were 
dissatisfied  with  the  old  religion  and  seeking  for  the 
truth. 

For  three  weeks,  at  least,  Paul  preached  in  the 
synagogue.  Some  Jews,  a  number  of  God-fearing 
Greeks,  and  not  a  few  noble  women  were  converted. 
Aristarchus  and  Secundus  are  two  whose  names 
are  preserved  in  Acts  20 : 4,  and  who  attend  him  on 
his  subsequent  voyage  to  Jerusalem.  Demas  was 
probably  another.  His  name  occurs  in  the  last  ref- 
erence found  in  the  second  letter  to  Timothy,  and 
it  is  an  unhappy  one.  Having  loved  the  present 
world  and  wishing  to  make  a  fortune,  he  deserted 
the  apostle  in  time  of  need  and  returned  to  Thes- 
salonica,  whose  trade  held  more  attractions  for  him 
than  the  company  of  a  penniless  prisoner  in  Rome. 

Those  ^'gentlewomen"  were  an  ornament  to  the 
gospel.  Wherever  Christianity  went  it  found  ready 
adherents  among  women.  At  Berea  prominent 
ladies  believed  the  gospel.  Ajnong  the  two  con- 
verts mentioned  in  cultured  Athens  was  Damaris, 
a  gentlewoman.  How  much  Baptists  owe  to  the 
love  and  loyalty  of  the  women!  When  it  was 
against  the  law  in  Virginia  for  Baptists  to  preach 
except  in  a  licensed  place,  and  only  one  license  was 
issued  for  a  county  and  that  under  much  red  tape, 
and  they  were  required  to  pay  taxes  to  support 
an  established  church;  when  they  were  a  people 
despised  and  persecuted,  a  gentlewoman,  Mrs. 
Herndon  of  Fredericksburg,  Virginia,  recognized 
the  Baptists  as  the  New  Testament  people.  Her 
husband  bitterly  opposed  her  baptism,  and  she 
agreed  to  be  immersed  in  a  large  tub  provided  in 


184  THE  CHURCHES  OF  THE  NEW  TESTAMENT 

the  home.  Wliile  the  ordinance  was  being  admin- 
istered he  paced  the  floor  upstairs  in  a  furious  rage 
with  their  baby  in  his  arms.  Shortly  afterwards  he 
visited  the  Baptist  ministers  to  confound  them, 
affirming  that  they  were  ignorant  and  uncultured 
men.  From  the  New  Testament  they  reasoned  with 
him  concerning  the  Kingdom  of  God  and  convinced 
him.  When  he  returned  to  his  home  he  exclaimed, 
^^Wife,  theyVe  got  me,  they've  got  me!''  The  con- 
version of  that  one  woman  was  the  first  of  those 
large  and  honorable  families  which  are  to-day  a 
source  of  pride  to  the  Baptists — the  Hemdons,  Fifes 
and  Willises. 

In  Eichmond,  there  lived  a  highly  respectable 
gentleman  and  his  wife,  Mr.  and  Mrs.  Archibald 
Thomas,  both  members  of  the  ^^Established 
Church."  She  became  convinced  that  the  Baptists 
were  the  people  of  the  New  Testament  and,  despite 
her  husband's  opposition,  united  with  them.  He 
declared  he  would  not  see  her  baptized — that  it  was 
an  indecent  act.  She  lovingly,  but  firmly,  adhered 
to  her  convictions.  On  the  day  for  the  baptism,  the 
carriage  drove  to  the  front  gate  for  the  gentlelady. 
She  left  the  house  alone,  and  as  she  entered  the 
carriage  was  surprised  to  find  her  husband.  *^Why, 
I  did  not  think  you  were  going,"  she  remarked. 
*^Well,  I  thought  if  you  were  determined  to  be  im- 
mersed, I  would  go  along  and  see  that  it  was  done 
with  some  decorum."  She  was  baptized  by  Dr. 
John  Kerr  in  the  James  Eiver,  while  her  husband 
looked  on  with  cynicism.  The  Spirit  of  God  touched 
his  heart,  and  the  ordinance  of  baptism  preached 
its  message.  Just  as  Dr.  Kerr  lifted  his  hand  to 
pronounce  the  benediction,  Mr.  Thomas  interrupted 
him,  '^Dr.  Kerr,  is  it  permissible  to  make  a  profes- 


THESSALONICA— THE  EXPECTANT  CHURCH  185 

sion  of  faith  and  be  baptized  forthwith T'  ''Mr. 
Thomas,  it  is  not  only  permissible,  but  eminently- 
scriptural.  ' '  So  the  irate  husband,  whose  heart  was 
softened,  was  buried  with  Christ  in  baptism  and 
returned  to  his  home  in  his  wet  clothes.  Thus 
again  the  Baptist  faith  began  with  a  gentlewoman, 
to  whom  are  related  the  Thomases,  Williams, 
Worthams  and  Pattersons,  who  are  among  the  best 
families  that  have  ever  represented  the  Baptist 
denomination. 

The  success  of  Paul  and  his  companions  aroused 
the  jealousy  of  the  unbelieving  Jews.  They  incited 
the  rascals  and  idle  fellows  to  mob  violence.  There 
were  many  ''lewd  men  of  the  baser  sort'*  loafing 
in  the  streets  of  the  city.  They  readily  joined  in 
the  cry  against  the  missionaries  and  filled  the  whole 
city  with  an  uproar.  The  house  of  Jason,  a  Jew 
of  property  and  hospitality,  who  had  been  con- 
verted, was  attacked.  Failing  to  find  the  mission- 
aries, the  rascals  dragged  Jason  and  other  Chris- 
tians before  the  magistrates.  Ah,  the  malice  of  the 
Jews!  It  was  blacker  than  that  of  the  heathen  in 
Philippi.  So  it  was  from  the  beginning.  Pilate 
the  pagan  was  willing  to  release  Jesus,  but  the  cruel 
Jews  were  unrelenting.  Charges  like  those  brought 
against  Jesus  were  lodged  against  the  Christians, 
They  were  twofold:  (1)  Sedition — "They  have 
raised  a  tumult  through  the  empire.''  (2)  Treason 
— "They  have  set  Caesar's  authority  at  defiance, 
declaring  there  is  another  emperor,  one  called 
Jesus."  Eoman  jurisprudence  was  often  the  aegis 
of  Christianity,  and  under  its  protection  there  was 
some  security.  Jason  was  put  under  bond,  and  Paul 
and  Silas  were  sent  forty-five  miles  to  Berea. 
Thence,  Paul  went  to  Athens  and  thence  to  Corinth, 


186     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

from  which,  place  he  wrote  two  letters  to  the  Thes- 
salonians. 

Paul  was  the  author  of  thirteen  letters,  not  count- 
ing Hebrews,  whose  authorship  is  doubtful.  They 
may  be  classified  in  four  groups: 

T    (  I  Tlicssalonians   )  at  Corinth.         )  ^         ^  . 
•^•-InTbessalonians   f      51  A.D.  [Second  journey. 


Iljll 


Corinthians — ^at  Ephesus      (.^7  a  n      1 
Corinthians — in  Macedonia  f  '    '      i 

ut^r  \-'  Cori„th-58  A.D.  j  Jo-^ey 


j_     Third 


m. 


Colossians 
Philemon 
Ephesians 
Philippians 


at  Rome— 62  A.D.  or  63  A.D. 


r    I  Timothy        /Pastoral  letters— 63  A.D.  or  66 
IV.  -I       Titus  \     A.D.     Place  unknown. 

[  II  Timothy        Seems  to  be  last  writing  of  Paul. 

All  of  these  letters,  except  Romans,  are  to  Jews 
and  to  churches  he  had  founded,  or  to  men  converted 
under  his  ministry.  It  is  interesting  to  note  how 
w^e  came  to  have  these  New  Testament  letters.  He 
was  unable  to  visit  the  churches  as  often  as  he  de- 
sired, and  instead  of  a  visit  sent  a  letter.  Twice 
in  a  short  time  he  was  frustrated  in  the  desire  to 
visit  the  Thessalonians,  and  resorted  to  the  pen  to 
convey  his  affection  and  instructions.  He  visited 
Macedonia  a  second  time  on  his  way  from  Ephesus 
to  Greece  on  the  third  missionary  journey,  but  that 
was  several  years  after  these  letters  were  written. 
A  comparison  of  Acts  17 : 1-9  and  I  and  II  Thes- 
salonians furnishes  the  data  for  the  character  of 
this  church. 

1.   The  church  born  in  a  revival.     PauPs  most 


THESSALONICA— THE  EXPECTANT  CHURCH     187 

successful  preaching  was  done  in  Thessalonica.  The 
word  of  the  Lord  ran  and  was  glorified.  The  Thes- 
salonians  received  the  word  of  the  Lord,  not  as  the 
word  of  men,  but  as  it  was  in  truth  the  word  of  God. 
From  them  the  word  of  the  Lord  sounded  out,  not 
only  in  Macedonia  and  Achaia,  but  also  in  every 
place.  Paul  spoke  of  their  receptivity  to  the  truth 
and  how  they  turned  from  idols  to  serve  the  living 
and  true  God.  Modern  revivals  are  often  under  the 
disadvantage  of  short  time.  When  the  meeting  gets 
well  under  way,  the  visiting  minister  must  return 
to  his  local  work  and  the  largest  results  are  not 
reaped. 

2.  The  financial  aspect  was  not  to  the  fore  in  the 
Thessalonian  revival.  ^*For  ye  remember,  brethren, 
our  labor  and  travail;  for  laboring  night  and  day, 
for  we  would  not  be  chargeable  unto  any  of  you,  we 
preached  unto  you  the  gospel  of  God.''  The  modern 
evangelist  attaches  too  much  importance  to  the  com- 
pensation which  he  will  receive  and  thus  seriously 
cripples  his  influence  before  the  church  and  the 
world.  Paul  could  sincerely  say  he  never  wore  a 
** cloak  of  covetousness''  and  called  them  and  God 
to  witness.  A  little  later  the  Philippians  sent  a  con- 
tribution and  this  supplemented  his  personal  earn- 
ings. We  can  see  the  wisdom  of  Paul's  course.  A 
collection  taken  for  his  own  support  would  have  laid 
him  open  to  the  charge  that  he  was  greedy  for  filthy 
lucre  and  would  have  effectually  closed  the  minds 
of  the  people  to  the  gospel.  The  same  principle 
holds  in  our  foreign  mission  work  and  makes  it 
necessary  to  practice  economy  and  endure  hardships 
and  also  for  the  churches  at  home,  like  the  church 
at  Philippi,  to  contribute  to  their  support  until 
Christianity   has   become    so   understood   that   the 


188     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

people  will  not  misjudge  a  collection.  Self-support 
should  follow;  and  it  did  at  Tliessalonica,  and  even 
more.  Those  Christians  materially  aided  mission- 
ary efforts  and  philanthropic  enterprises  elsewhere. 
A  true  analogy  may  be  drawn  between  Paul's 
churches  and  the  churches  on  foreign  mission 
fields. 

3.  A  church  which  secured  the  oversight  of  pas- 
tors. This  we  conclude  from  I  Thessalonians 
5:12,  13,  ^^But  we  beseech  you,  brethren,  to  know 
them  that  labor  among  you  and  are  over  you  in  the 
Lord  and  admonish  you;  and  to  esteem  them  ex- 
ceeding highly  in  love  for  their  own  works'  sake." 
The  words  pastor,  bishop  and  elder  are  used  inter- 
changeably in  the  New  Testament  to  designate  the 
same  officer.  The  elders  at  Ephesus  were  called 
bishops  and  were  charged  to  feed  the  flock  as  pas- 
tors or  shepherds.  Evidently  the  New  Testament 
churches  enjoyed  a  plurality  of  pastors.  The  bad 
rule  in  country  churches  in  the  South  is  for  the 
pastor  to  have  a  plurality  of  churches,  the  reverse 
of  the  New  Testament  practice.  Pastors,  by  ap- 
pointment of  the  Holy  Spirit  and  election  of  the 
congregation,  are  the  God-appointed  and  humanly 
recognized  leaders  of  the  churches.  The  deacons  are 
servants.  Pastors  are  men  who  ^*labor"  and  are 
over  the  people  in  the  Lord  and  admonish  them. 
The  members  must  esteem  the  pastors  ^^exceedingly 
highly."  A  pastor  may  not  be  admirable  in  all  his 
traits,  but  these  Christians  overlooked  such  defects 
in  the  light  of  ^' their  works'  sake."  The  president 
of  Baylor  University  sent  an  appeal  to  the  students 
of  that  institution  for  contributions  toward  a  needed 
fund.    He  said:  "I  ask  this,  not  for  my  sake,  but 


THESSALONICA— THE  EXPECTANT  CHURCH     189 

for  Baylor  and  for  Christ.''  When  members  get 
the  right  conception  of  the  pastoral  office  they  will 
render  loyal  support  whether  they  like  him  or  not. 
It  should  be  done  for  his  ^^ work's  sake." 

4.  The  trinity  of  graces  was  in  this  church.  **  Re- 
membering without  ceasing  your  work  of  faith  and 
labor  of  love  and  patience  of  hope."  ^'Put  on  the 
breast-plate  of  faith  and  love  and  for  an  helmet  the 
hope  of  salvation."  Faith  worked.  It  stood  the 
test  of  James:  ^'Show  me  thy  faith  without  thy 
works,  and  I  will  prove  to  thee  my  faith  by  my 
works."  Love  burned  brightly.  '^Ye  yourselves 
are  taught  of  God  to  love  one  another.  And  indeed 
ye  do  it  to  all  the  brethren  that  are  in  all  Mace- 
donia." This  is  a  beautiful  thought,  that  the  love 
of  one  Christian  for  another  is  the  result  of  going 
to  school  to  God.  If  we  do  not  love  we  have  not 
been  apt  students  in  that  divine  school.  One  of 
John's  remarks  about  a  Christian  was:  ^'We  know 
that  we  have  passed  from  death  unto  life,  because 
we  love  the  brethren."  Hope  was  present  through 
all  trials.  ^'For  your  patience  and  faith  in  all  your 
persecutions  and  the  afflictions  which  you  endure." 
In  the  dark  days  of  persecution  their  hope  was  so 
vivid  that  they  thought  the  Lord's  return  was  at 
hand. 

5.  The  fellowship  of  the  Thessalonian  church 
was  marred  and  its  usefulness  impaired  by  certain 
spiritual  idlers.  They  are  described  as  men  who 
*^  worked  not  at  all,  but  are  busybodies."  The  two 
go  together.  One  who  has  no  employment  finds 
ample  opportunity  and  abundance  of  time  to  run 
the  business  of  other  people.  Gossiping  is  the  trade 
of  those  who  have  no  trade. 


190     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

^'Have  you  ever  heard  of  Gossip  Town, 
On  the  shores  of  Falsehood  Bay, 
Where  old  Dame  Rumor,  with  rustling  gown, 
Is  going  the  livelong  day? 

It  isn't  far  to  Gossip  Town, 

For  people  who  want  to  go; 
The  Idleness  Train  will  take  you  down 

In  just  an  hour  or  so. 

The  Thoughtless  Eoad  is  a  popular  route, 

And  most  folks  start  that  way. 
But  it's  steep  down  grade;  if  you  don't  watch  out. 

You  land  in  Falsehood  Bay. 

You  glide  through  the  valley  of  Vicious  Town,' 

And  into  the  tunnel  of  Hate, 
Then  crossing  the  Add-to  bridge  you  walk 

Right  into  the  City  gate. 

The  principal  street  is  called  *They  Say,'  and 

'I've  Heard'  is  the  public  well. 
And  the  breezes  that  blow  from  Falsehood  Bay 

Are  laden  with  *  Don't  you  Tell.' 

In  the  midst  of  the  town  is  'Tell  Tale  Park'; 

You're  never  quite  safe  while  there, 
For  its  owner  is  Madame  'Suspicious  Remark,' 

Who  lives  on  the  street  'Don't  Care.' 

Just  back  of  the  park  is  Slander's  Row, 
'Twas  there  that  Good  Name  died, 

Pierced  by  a  dart  from  Jealousy's  bow. 
In  the  hands  of  Envious  Pride. 

From  Gossip  Town  peace  long  since  fled. 

But  envy  and  strife  and  woe, 
And  sorrow  and  care  you'll  find  instead, 

If  ever  you  chance  to  go." 


THESSALONICA— THE  EXPECTANT  CHURCH     191 

^^We  command  and  exhort  in  Jesus  Christ  that 
with  quietness  they  work  and  eat  their  own  bread.'' 
This  is  the  gospel  of  honest  toil.  Idleness  was  a 
cause  for  non-fellowship.  ^'If  any  obey  not  our 
word  by  this  epistle,  note  that  man  that  ye  have 
no  company  with  him  to  the  end  that  he  may  be 
ashamed. ' '  Church  charity  is  not  for  lazy  members. 
*^If  he  will  not  work,  neither  let  him  eat."  The 
rule  of  Christianity  is  for  the  relatives  of  a  de- 
pendent member  to  support  him,  and  the  charity 
of  the  church  is  to  be  dispensed  only  to  the  indus- 
trious dependents  who  have  no  relatives  able  to  pro- 
vide for  their  necessities.  Jesus  Christ  dignified 
labor.  He  was  the  son  of  a  carpenter  and  earned 
His  own  living  and  helped  to  support  His  mother 
and  younger  brothers  and  sisters  by  manual  labor. 
The  village  of  Nazareth  knew  Him  as  ^^the  car- 
penter'' and  ^^the  carpenter's  Son." 

*' Strong,  with  the  strength  of  earth  beneath  their 
tread. 
Slow  as  the  marching  stars  they  gaze  upon — 
Squadrons  of  living  Men  and  living  Dead — 
The  legions  of  Democracy  press  on. 

As  one  they  come.    *And  who  in  yonder  van 
Hlumines  all  the  path  that  men  may  see? 

*I  think  he  is  a  fellow  working-man — 
A  Carpenter,  they  say,  from  Galilee.'  " 

Paul,  His  most  illustrious  follower,  was  like  unto 
his  Lord.  A  French  king  worked  in  a  carpenter's 
shop,  and  his  queen  taught  her  maids  in  a  dairy. 
The  secular  papers  report  expressions  from  the  son 
of  a  New  York  millionaire  whose  father  discon- 
tinued his  allowance  because  of  the  son's  marriage. 


192     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

The  young  man,  who  was  well  educated,  gave  this 
interview:  ^'I  have  always  wanted  to  earn  my  own 
living.  I  am  glad  that  the  time  has  arrived  when 
I  am  obliged  to  do  so.  It  makes  one  utilize  what 
brains  he  possesses.  The  one  great  drawback  to 
wealth,  I  believe,  is  that  it  is  apt  to  make  one  neglect 
his  own  ability.''  The  world  war,  as  one  of  its 
beneficent  by-products,  forced  America  for  the  time 
being  to  discontinue  her  waste,  taught  the  children 
of  the  rich  to  work  and  threw  many  upon  their  own 
resources  who  had  been  leaning  upon  others. 

6.  The  Thessalonians  believed  vividly  in  the  sec- 
ond coming.  The  Bible  may  be  divided  into  three 
periods :  Christ  will  come ;  Christ  has  come ;  Christ 
will  come  again.  For  four  thousand  years  they 
looked  for  His  coming.  That  hope  was  the  bright- 
est star  in  the  firmament  of  Messianic  prophecy  and 
the  tallest  peak  in  the  ranges  of  Old  Testament 
inspiration.  In  the  fullness  of  time  He  came.  For 
three  and  one-half  years  the  message  was:  ^^He  has 
come."  John  the  Baptist  sounded  it  from  the  banks 
of  the  Jordan:  ^^ Behold  the  Lamb  of  God,"  and 
Jesus  Himself  declared,  ^'I  am  He."  Since  the 
ascension,  the  eye  of  Christendom  has  been  looking 
for  the  return  of  that  same  Jesus  **Who  was  taken 
up  from  you  into  heaven." 

The  letters  to  the  Thessalonians  contain  more 
data  upon  the  second  coming  of  Christ  than  any 
other  one  source  in  the  New  Testament.  There  are 
nine  distinct  references: 

I  Thess.  1:10:  *^And  to  wait  for  his  son  from 
heaven  whom  he  raised  from  the  dead,  even  Jesus, 
who  delivered  us  from  the  wrath  to  come." 

I  Thess.  2: 19:  *'For  what  is  our  hope,  or  joy,  or 


THESSALONICA— THE  EXPECTANT  CHURCH     193 

crown  of  rejoicings?  Are  not  even  ye  in  the  pres- 
ence of  our  Lord  Jesus  Christ  at  his  coming f" 

I  Thess.  3 :  13 :  '^To  the  end  he  may  establish  your 
hearts,  unblamable  in  holiness  before  God,  even  our 
Father,  at  the  coming  of  our  Lord  Jesus,  with  all 
his  saints. '* 

I  Thess.  4:14ff:  ^'For  if  we  believe  that  Jesus 
died  and  rose  again,  even  so  also  those  which  sleep 
w^th  Jesus  will  God  bring  with  him,"  etc. 

I  Thess.  5:2:  '^For  yourselves  know  perfectly 
that  the  day  of  the  Lord  so  cometh  as  a  thief  in 
the  night." 

I  Thess.  5:23:  ^^Your  whole  spirit  and  soul  and 
body  be  preserved  blameless  unto  the  coming  of 
our  Lord,  Jesus  Christ." 

II  Thess.  1:7:  *^And  unto  you  who  are  troubled, 
rest  with  us,  when  the  Lord  Jesus  shall  be  revealed 
in  heaven  with  his  mighty  angels." 

II  Thess.  2:1:  *^Now  we  beseech  you,  brethren,  by 
the  coming  of  our  Lord  Jesus  Christ,  and  by  our 
gathering  together  with  him." 

II  Thess.  2:8:  ^^Then  shall  that  wicked  be  revealed 
whom  the  Lord  shall  consume  with  the  Spirit  of  his 
mouth  and  shall  destroy  with  the  brightness  of  his 
coming." 

Coordinating  these  passages  and  arranging  them, 
we  have  the  following  thoughts : 

1.  Paul  taught  the  second  coming  so  emphatically 
and  vividly  that  they  erroneously  judged  He  would 
come  in  their  day.  Their  religion  was  summed  up 
in  these  two  things:  ^'We  have  a  living  God  in 
truth  and  wait  for  His  Son  from  the  heavens."  In 
the  light  of  Christ's  second  coming  they  learned  to 
look  for  that  ^'Kingdom  and  glory  of  God,  to  which 
they  were  called  and  for  which  they  were  suffer- 


194     TUE  CHURCHES  OF  THE  NEW  TESTAMENT 

ing.^'  It  was  a  subject  of  intense  desire  and  fervent 
expectation  to  the  apostle  himself,  and  he  impressed 
his  feelings  upon  the  disciples  to  an  uncommon 
degree. 

2.  Converts  are  the  preacher's  jewels  at  the  sec- 
ond coming.  When  the  First  Baptist  Church  at 
Waco,  Texas,  celebrated  the  twenty-fifth  anniver- 
sary of  Dr.  B.  H.  Carroll's  pastorate,  Dr.  J.  M. 
Frost,  of  Nashville,  Tennessee,  preached  the  ser- 
mon. It  was  a  memorable  occasion.  That  min- 
istry had  been  even  more  conspicuous  for  its  wide- 
reaching  influence  and  constructive  leadership  than 
for  its  length  of  time.  The  preacher  selected  as 
his  text:  *'What  is  our  hope,  or  joy,  or  crown  of 
rejoicing?  Are  not  even  ye  in  the  presence  of  our 
Lord  Jesus  Christ  at  His  coming?"  The  vast  con- 
gregation was  moved  to  tears  and  lifted  toward 
heaven  as  the  preacher  described  how,  at  the  second 
coming  of  Christ,  all  the  converts  under  that  pas- 
torate of  twenty-five  years  would  be  pointed  to  with 
pride  by  their  father  in  the  gospel  and  be  held  up 
to  the  Lord  as  His  possession. 

<<If  grief  in  Heaven  could  find  a  place, 
Or  shame  the  worshiper  bow  down, 
Who  meets  the  Saviour  face  to  face, 
'Twould  be  to  wear  a  starless  crown. 

Nor  find  in  all  that  countless  host 
That  meet  before  the  eternal  throne, 

WTio  like  us  were  sinners  lost. 
And  say  we  led  them  Home. ' ' 

3.  The  believing  dead  are  now  with  Christ  and 
will  return  with  Him.  The  intermediate  state  is  a 
relic  of  pagan  mythology.    The  Bible  teaches  that 


THESSALONICA— THE  EXPECTANT  CHURCH     195 

the  spirit  goes  immediately  to  its  final  resting  place. 
^'Then  shall  the  body  return  to  the  dust  as  it  was, 
but  the  spirit  unto  God  who  gave  iV  (Ecc.  12:7). 
Paul  thought  that  ''to  die  is  gain,  for  when  I  am 
absent  from  the  body,  I  am  present  with  the  Lord.'' 
There  was  no  intervening  time  or  intermediate  place 
for  the  spirit  after  it  left  the  body.  The  thief 
prayed,  ''Lord,  remember  me  when  thou  comest  in 
thy  kingdom."  Jesus  answered,  like  a  flash  of  light, 
"To-day  shalt  thou  be  with  me  in  Paradise'' — not 
to-morrow,  not  after  the  egregious  sins  of  that 
criminal,  who  acknowledged  he  was  dying  justly, 
were  eradicated  in  purgatory,  but  to-day. 

Where  is  paradise!  The  word  is  used  three  times 
in  the  New  Testament:  (1)  Paul  was  caught  up 
even  to  the  third  heaven  "unto  paradise"  (II  Cor. 
12:2-4).  The  Jews  thought  of  the  air  where  the 
birds  fly  as  the  first  heaven;  the  firmament  where 
the  stars  are  as  the  second  heaven,  and  the  highest 
place  where  Jehovah  sits  enthroned  as  the  third 
heaven.  Paul  identifies  paradise  with  the  third 
heaven.  He  was  too  intelligent  a  Jew  not  to  know 
the  import  of  the  term  "third  heaven."  (2)  In  the 
Apocalypse  we  read:  "To  him  that  overcomes,  to 
him  I  will  give  to  eat  of  the  tree  of  life,  which  is  in 
the  paradise  of  God"  (Rev.  2:7).  The  tree  of  life 
is  located  by  the  river  of  life  which  "goes  forth  out 
of  the  throne  of  God"  (Rev.  22:  If).  Paradise  is 
where  the  tree  of  life  is  and  the  tree  of  life  blooms 
on  the  banks  of  the  river  that  flows  from  under  the 
throne  of  God.  (3)  Jesus  used  the  word  once: 
"To-day  thou  shalt  be  with  me  in  paradise"  (Luke 
23 :  43).  Two  verses  later  Jesus  said :  "Father,  into 
thy  hands  I  commit  my  spirit."  His  spirit  went  to 
God,  the  saved  thief  went  with  Him,  and  they  were 


196     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

both  in  paradise,  which  is  where  God  is ;  that  is,  in 
heaven.  Paradise  and  heaven  are  clearly  one  and 
the  same  place. 

Dives  died  and  ^^in  hell  he  lifted  up  his  eyes.*' 
He  did  not  lodge  in  purgatory.  He  went  at  once 
to  a  place  of  "torments.''  His  .condition  was  un- 
changeable. There  was  a  great  gulf  fixed.  The 
Eoman  Catholic  dogma  of  purgatory  rightly  grieves 
the  living  Christians.  If  our  believing  dead  are  in 
purgatory,  well  may  we  have  anxiety.  "I  would 
not  have  you  to  be  ignorant,  brethren,  concerning 
them  which  are  asleep,  that  ye  sorrow  not  as  others 
which  have  no  hope. ' '  Then  he  shows  that  the  living 
Christians  have  no  advantage  over  the  dead.  Their 
difficulty  was  just  here.  What  would  become  of  the 
dead  Christians  at  the  second  coming?  Paul  tells 
them  that  their  spirits  are  with  Jesus  and  will  come 
with  Him  and  that  their  bodies  will  be  raised  before 
the  living  are  translated.  They  have  an  advantage 
over  the  living  Christians.  The  departed  and  living 
Christians  are  awaiting 

'^One  far-off  divine  event, 

To  which  the  whole  creation  moves.'' 

That  event  means  reunion,  and  not  separation,  for 
the  dead  and  the  living  saints. 

(4)  The  time  of  His  coming  is  unknown.  "Of 
the  times  and  the  dates  it  is  unnecessary  that  any- 
thing be  written  to  you.  For  ye  yourselves  know 
perfectly  well  that  the  day  of  the  Lord  comes  like 
a  thief  in  the  night."  Jesus  said  that  day  was  un- 
known to  Himself  and  to  the  angels  in  heaven. 
There  are  people  who  know  more  than  the  angels, 
or  Jesus,  and  fix  the  time  for  Christ's  return.    Their 


THESSALONICA— THE  EXPECTANT  CHURCH     197 

time-tables  have  done  much  harm.  Two  facts  are 
certain:  (a)  His  coming  will  be  unexpected.  The 
thief  does  not  let  the  householder  know  when  he 
expects  to  come.  Paul  uses  the  same  figure  as 
Jesus:  **As  a  thief  in  the  night.''  Furthermore,  it 
will  be  as  unexpected  as  the  flood.  '^As  it  was  in 
the  days  of  Noah,  so  shall  it  be  in  the  day  of  the 
coming  of  the  Son  of  Man.  For  as  in  the  days  that 
were  before  the  flood  they  were  eating  and  drinking, 
marrying  and  giving  in  marriage,  until  the  day  that 
Noah  entered  into  the  ark,  and  knew  not  until  the 
flood  came,  and  took  them  all  away;  so  shall  also 
the  coming  of  the  Son  of  Man  be."  (b)  His  coming 
will  be  sudden.  *^  While  they  are  saying  peace  and 
safety,  then  in  a  moment  destruction  falls  upon 
them. ' '  The  unconverted  will  be  frightened,  as  day- 
light frightens  the  thief.  ^'Two  women  will  be 
grinding  at  the  mill,  one  will  be  taken,  the  other 
left." 

(5)  Certain  events  will  precede  His  coming.  A 
phrase  in  Paul's  first  letter  misled  the  Salonicans. 
They  interpreted  '' suddenly"  to  mean  immediately. 
He  wrote  a  second  letter  for  the  express  purpose  of 
correcting  their  erroneous  interpretation.  What  a 
warning  against  assuming  that  your  interpretation 
of  Scripture  is  infallible!  Before  Christ's  return 
there  must  be  a  supreme  manifestation  of  evil.  This 
development  will  be  twofold:  (a)  Apostasy  within 
the  church.  *^Let  no  one  in  any  way  deceive  you, 
for  that  day  cannot  come  without  the  coming  of  the 
apostasy  first"  (II  Thess.  2:3).  This  probably  re- 
fers to  Romanism  which  culminated  in  the  dogma  of 
papal  infallibility  in  1870.  (b)  The  manifestation  of 
the  man  of  sin.  *^And  the  appearing  of  the  man  of 
sin,  the  son  of  perdition,  who  sets  himself  against, 


198     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

and  exalts  bimself  above,  every  so-called  'god'  or 
object  of  worship  and  goes  the  length  of  taking  his 
seat  in  the  very  temple  of  God,  giving  it  out  that  he 
himself  is  God''  (II  Thess.  2:4). 

This  is  the  most  obscure  passage  in  the  epistles, 
if  not  in  the  entire  Bible.  There  have  been  a  number 
of  anti-Christs.  Antiochus  Epiphenes  was  one  and 
the  Papacy  was  another.  The  books  of  Daniel, 
Zechariah,  Isaiah  and  Revelation  refer  to  anti- 
Christ.  After  reading  a  thousand  pages  on  the  sub- 
ject I  am  unable  to  form  a  satisfactory  opinion  as  to 
who  this  man  of  sin  is.  He  has  had  types  in  history, 
but  his  appearing  is  in  the  future.  He  is  the  lawless 
one.  Lawlessness  is  already  at  work  in  secret.  He 
must  come  before  the  second  advent.  His  appearing 
will  be  attended  by  various  miracles  and  tokens  and 
delusive  marvels,  and  by  every  kind  of  wicked  de- 
ception for  those  who  are  on  the  way  to  perdition. 
His  influence  will  be  over  those  who  have  refused 
to  believe  the  truth  and  have  taken  pleasure  in  un- 
righteousness. He  will  be  alive  when  Jesus  comes. 
The  Lord  Jesus  will  sweep  him  away  with  the 
tempest  of  His  anger  and  utterly  overwhelm  him 
by  the  awful  splendor  of  His  coming.  The  pas- 
sage appears  to  be  literal  and  very  direct  and 
positive.  Others  may  speculate  about  who  this  law- 
less one  is.  The  thought  I  am  endeavoring  to  ex- 
press is  that  whoever  he  is,  he  must  come  before  our 
Lord's  second  return. 

(6)  Jesus  comes  the  second  time  as  vindicator 
and  judge.  He  came  the  first  time  as  Saviour.  A 
manger  was  His  cradle,  Egypt  His  refuge,  and  pov- 
erty His  portion.  He  comes  the  second  time  as 
judge.  In  the  splendor  of  the  clouds,  accompanied 
by  all  the  holy  angels,  He  comes  to  vindicate  His 


THESSALONICA— THE  EXPECTANT  CHURCH     199 

people,  and  to  judge  the  wicked.  As  vindicator, 
^4t  is  a  righteous  thing  for  Him  to  requite  with 
affliction  those  who  are  afflicting  you;  and  to  requite 
with  rest  you  who  are  suffering  affliction ;  rest  with 
us  at  the  reappearing  of  the  Lord  Jesus  from  heaven, 
attended  by  His  mighty  angels^'  (II  Thess.  l:6f). 
As  judge,  He  will  award  eternal  destruction  from  the 
presence  of  the  Lord  and  from  the  glory  of  His 
power,  as  justice  to  those  who  know  not  God,  and 
those  who  obey  not  the  gospel  of  our  Lord  Jesus. 
Annihilationists  can  derive  no  solid  comfort  from 
this  Scripture.  Everlasting  destruction  is  not  anni- 
hilation. It  is  expressly  called  punishment  and  not 
consequence.  Neither  science  nor  Scripture  Imows 
anything  about  annihilation.  The  form  of  matter 
may  be  changed  by  fire,  or  other  processes,  but  mat- 
ter cannot  be  destroyed.  There  is  the  same  quantity 
of  matter  in  the  universe  as  when  God  created  it. 
If  matter  cannot  be  destroyed  how  much  less  can 
spirit,  the  part  of  man  made  in  the  likeness  of 
God! 

The  miscarriage  of  justice  on  earth  demands  final 
judgment.  Truth  is  often  on  the  scaffold  and  wrong 
is  on  the  throne.  The  Christian  is  oppressed  while 
the  scoffer  sits  in  the  seats  of  authority.  The  laws 
of  society  are  steeped  in  injustice.  Down  in  man's 
heart,  in  his  serious  moments,  is  the  demand  for  a 
future  judgment  where  wrongs  will  be  righted.  Stop- 
ford  A.  Brooke's  little  poem  on  justice  is  as  true  as 
preaching : 

'^  Three  men  went  out  one  summer  nighty 

No  care  had  they,  or  aim. 
And  dined  and  drank. 

*  'Ere  we  go  home,  we'll  have,' 
They  said,  *  a  game. ' 


200     THE  CHUKCIIES  OF  THE  NEW  TESTAMENT 

Three  girls  began  that  summer  night 

A  life  of  endless  shame, 
And  went  through  drink,  disease,  and  death, 

As  swift  as  racing  flame. 

Lawless  and  homeless,  foul,  they  died; 

Rich,  loved,  and  praised,  the  men; 
But  when  they  all  shall  meet  with  God, 

And  justice  speaks — ^what  thenT* 

(7)  The  final  resurrection  will  occur  and  sancti- 
fication  will  be  complete  at  the  second  coming.  ^ '  The 
dead  in  Christ  shall  rise  first.''  That  is,  before  the 
translation  of  the  living.  Compare  other  Scriptures 
with  this  for  the  simultaneous  resurrection  of  the 
just  and  unjust.  ^'The  men  of  Nineveh  shall  rise 
up  in  the  judgment  with  this  generation.''  '* There 
shall  be  a  resurrection  both  of  the  just  and  the  un- 
just." '^I  saw  the  dead,  small  and  great,  standing 
before  God."  ^'Wlien  the  Son  of  Man  shall  come  in 
His  glory,  with  all  His  holy  angels,  there  shall  be 
gathered  before  Him  all  nations." 

At  the  general  resurrection  salvation,  which  be- 
gan in  election  and  worked  out  in  justification,  pres- 
ervation, and  sanctification,  will  be  finished.  ^'So 
that  you  will  be  faultlessly  holy  in  the  presence  of 
our  God  and  Father  at  the  coming  of  our  Lord  Jesus 
with  all  His  holy  ones."  Sanctification  of  soul  is 
perfected  at  death.  Not  by  anything  in  the  article 
of  death,  but  by  the  vision  of  Christ  which  is  vouch- 
safed to  the  soul  when  it  leaves  the  body.  The  soul 
becomes  like  Him  when  it  sees  Him  as  He  is.  Sanc- 
tification of  body  is  perfected  at  the  resurrection. 
^^It  is  sown  in  corruption,  it  is  raised  in  incorruption. 
It  is  sown  in  dishonor,  it  is  raised  in  glory.  It  is 
sown  in  weakness,  it  is  raised  in  power.    It  is  sown 


THESSALONICA— THE  EXPECTANT  CHURCH     201 

a  natural  body,  it  is  raised  a  spiritual  body''  (I  Cor. 
15 :  42-44) .  Not  only  is  it  sanctified,  it  is  transformed 
^^into  conformity  to  the  body  of  His  glory''  (Phil. 
3:21).  Glorification  takes  place  at  the  second  com- 
ing. The  world,  looking  upon  our  imperfect  lives, 
may  not  be  attracted  to  Jesus  and  may  ask :  What 
has  Jesus  done  for  you?  What  can  He  do  with  such 
faulty  material  I  He  is  w^orking,  and  He  is  able  to 
subject  all  things  unto  Himself.  By  and  by,  with  all 
sin  eradicated,  with  bodies  raised  and  glorified,  and 
the  spirits  of  just  men  made  perfect  living  in  those 
sinless  bodies,  the  skeptics  will  look  with  admiration 
upon  the  masterpiece  of  Jesus — a  saved  man. 

If  the  hope  of  the  Thessalonians  was  too  vivid, 
ours  is  too  vague.  The  thought  of  our  Lord's  second 
coming  has  disappeared  from  much  of  our  theology 
and  is  no  longer  the  inspiration  of  some  Christians. 
Others  overemphasize  pre-millenarianism  or  post- 
millenarianism.  Deacon  Fred  Freeman,  of  Denver, 
Colorado,  wisely  said  he  was  a  pro-millenarian. 
Dr.  Broadus  used  to  say  some  Scriptures  seem  to 
teach  ^^pre"  and  some  ^^post;"  that  God  had,  evi- 
dently, left  it  uncertain  that  all  might  be  watchful. 
Surely  we  can  all  agree  on  pro-millenarianism — we 
can  all  be  for  the  millennium.  '^  Watch,  for  in  such 
an  hour  as  ye  think  not  of  the  Son  of  Man  cometh." 
Fix  in  your  mind  the  belief  and  be  ready  when  He 
comes. 

This  doctrine  is  precious  and  practical.  (1)  It  is 
precious.  We  bury  our  dead — the  young,  the  ma- 
ture, the  aged.  A  lock  of  hair  in  a  father's  fob,  a 
baby's  shoe  in  a  mother's  room,  a  woman's  picture 
in  a  son's  or  a  lover's  watch.  Ah,  these  tell  the 
tragic  story  of  our  sorrows !  When  all  human  help- 
ers fail  and  comforts  flee,  whither  do  we  turn? 


202     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

Where  are  our  believing  dead?  What  is  their  state? 
Shall  we  see  them  again?  These  are  the  questions 
that  search  the  sorrow-riven  heart  and  this  doctrine 
answers  them  all  with  assurance  and  comfort.  Let 
the  Corinthian  biologists  deny  the  resurrection  upon 
natural  hypotheses.  We  answer,  "If  there  is  a 
natural  body,  there  is  a  spiritual  body.*^  Let  the 
Spartan  Stoics  coldly  scorn  our  tears.  We  answer: 
*'Yes,  we  sorrow,  but  not  as  others  who  have  no 
hope." 

"Alas  for  him  who  never  sees 
The  stars  shine  through  his  cypress  trees ; 
Who  hopeless  lays  his  dead  away, 
Nor  looks  to  see  the  breaking  day 
Across  the  mournful  marbles  play.'' 

(2)  It  is  practical.  It  was  the  atmosphere  the 
Christians  breathed,  the  light  in  which  they  walked, 
when  they  did  their  mightiest  deeds.  The  future, 
a  riddle  to  cynics  and  philosophers,  was  to  them 
filled  with  the  promise  of  a  certain  and  signal  vic- 
tory. It  is  striking  and  significant  that  Paul  pref- 
aced his  defense  of  the  resurrection  with  the  ex- 
hortation: "But  let  all  things  be  done  becomingly 
and  in  order"  (I  Cor.  14:40),  and  concluded  that 
defense  with  an  appeal  to  the  beloved  brethren  to  be 
"steadfast,  immovable,  always  abounding  in  the 
work  of  the  Lord"  (I  Cor.  15 :  58).  Two  more  prac- 
tical appeals  to  Christians  cannot  be  conceived.  The 
motive  for  these  duties  was  "knomng  that  your 
labor  is  not  in  vain  in  the  Lord."  The  hope  of 
Christ's  coming  is  the  incentive  to  service,  the  prom- 
ise of  reward  and  the  pledge  of  triumph.  We  fol- 
low Paul  when  we  associate  hope  with  service,  proph- 
ecy with  practice  and  vision  with  obedience. 


CHAPTER  IX 

COEINTH THE    WORLDLY   CHURCH 

Three  cities  rivaled  in  *^the  grandeur  that  was 
Greece":  Athens,  the  intellectual  brain;  Sparta, 
the  military  body,  and  Corinth,  the  commercial  arms 
and  limbs.  Corinth  was  geographically  between  the 
other  two  and  flourished  long  after  their  glory  had 
departed.  Located  midway  between  Achaia  and 
Peloponnesus,  on  a  strategic  isthmus  with  a  seaport 
to  the  east  and  to  the  west,  with  facilities  for  trans- 
porting commerce  across  the  isthmus  and  thus  avoid- 
ing the  hazardous  voyage  around  the  Peloponnesus, 
it  outranked  as  a  market  any  city  of  ancient  times. 
Athens  and  Sparta  lost  their  preeminence  when 
Greece  laid  her  independence  at  the  feet  of  Alex- 
ander. Corinth  continued  to  thrive.  Though  sacked 
by  Mummius  it  was  reestablished  by  Julius  Caesar 
and  regained  its  pristine  commercial  hegemony. 
The  natural  trade  advantages  were  irresistible. 

The  commercial  centers  are  likely  to  be  the  cen- 
ters of  pleasure  and  indulgence.  In  Corinth,  men 
worshiped  the  ^^ almighty  dollar,"  drank  deep  at 
the  fountain  of  pleasure,  rocked  in  the  chair  of  lux- 
ury, wallowed  in  the  mire  of  vice,  and  lived  for  the 
things  seen  and  temporal.  The  worship  of  Aphro- 
dite (Venus),  to  whose  licentious  exercises  a  thou- 
sand priestesses  were  dedicated,  made  Corinth  a 
cesspool  of  impurity  and  ''Corinthian"  a  synonym 
for  shameful  pollution.  Sumptuous  theaters,  palaces 
and  temples,  whose  exteriors  shone  like  burnished 
gold,  bedecked  the  city.    The  ornate  caps  to  the  fluted 

203 


204     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

columns  were  more  artistic  than  the  simple  Ionic  or 
the  severe  Doric.  Wordsworth's  verses,  *'Upon 
Westminster  Bridge/'  September  3,  1802,  might 
have  been  written  of  Corinth  in  51: 

^' Earth  has  not  anything  to  show  more  fair; 
Dull  wbuld  he  be  of  soul  who  could  pass  by 
A  sight  so  touching  in  its  majesty; 
This  City  now  doth  like  a  garment  wear. 

The  beauty  of  the  morning!    Silent,  bare, 
Sleeps,  towers,  domes,  theaters,  and  temples  lie 
Open  unto  the  fields,  and  to  the  sky. 

All  bright  and  glittering  in  the  smokeless  air." 

Athletes  from  near  and  far  contested  in  the  Isth- 
mian games  in  Corinth.  Sport  and  business,  pleas- 
ure and  profit,  luxury  and  pride,  riches  and  poverty, 
debauchery  and  crime,  combined  to  make  Corinth 
the  most  wicked  city  since  Sodom  and  Gomorrah. 
Polonius'  advice,''  *^Put  money  in  thy  purse,"  was 
appropriate  to  visitors  to  Corinth. 

The  colony  of  Corinth  founded  by  Caesar  was,  in 
Paul's  time,  the  seat  of  government  of  Achaia.  The 
Eoman  proconsul  resided  here.  He  was  the  ap- 
pointee of  the  senate.  To  this  corrupt  city,  this 
center  of  trade,  this  resort  of  pleasure,  this  seat  of 
political  power,  the  apostle  came  alone,  near  the 
close  of  the  year  51.  His  heart  was  sick  over  the 
idolatry  at  Athens.  His  spirit  was  sad  over  his 
relative  failure  in  that  cultured  environment.  Was 
it  their  spiritual  obtuseness  or  his  faulty  method, 
or  both?  His  first  acquaintances  in  Corinth  were  a 
devout  Jewish  couple,  Aquila  and  Priscilla,  natives 
of  Pontus  on  the  Black  Sea.     They  were  later  ex- 


CORINTH— THE  WORLDLY  CHURCH         205 

pelled  from  Rome  by  Claudius,  the  cowardly  suc- 
cessor to  the  pompous  Caius  Caligula.  After  the 
murder  of  Caligula  by  his  o^\ti  servants  the  Prae- 
torian guard  made  Claudius  emperor,  he  being  the 
brother  of  Germanicus  and  the  uncle  of  Caius.  The 
Praetorians  found  him  hiding  in  the  imperial  palace ; 
one  of  them  saw  his  feet  behind  the  tapestry  with 
which  the  wall  was  hung;  the  Praetorian  dragged 
him  out,  and,  on  seeing  who  he  was,  cried  out  that 
he  should  be  emperor.  God  made  the  wrath  of  this 
stupid,  woman-dominated  emperor  opposing  the 
Jews  to  praise  Him. 

Two  pious  Jews  who  had  adopted  Roman  names 
were  PauPs  first  and  fast  friends  in  that  ^^  vanity 
fair."  The  common  trade  of  tent-making  and  con- 
genial temperaments  were  their  chief  ties.  We 
know  neither  when  nor  where  they  were  converted. 
We  do  know  they  were  true  friends  of  Paul,  and 
preserved  his  life  for  the  churches ;  that  they  were 
parental  instructors  of  Apollos ;  that  they  kept  house 
in  Ephesus  and  had  a  church  in  their  house  in  Rome. 
Blessed  is  their  memory!  The  kind  of  associates 
one  forms  upon  entering  a  large  city  reveals  his 
character  and  shapes  his  course.  ''Evil  associations 
corrupt  good  morals."  Paul  made  a  wise  choice  in 
these  friends. 

Another  index  of  character  is  the  place  where 
one  first  goes  when  as  a  stranger  he  enters  a  city. 
Is  it  to  the  theater,  the  cabaret,  the  race  course,  the 
dance  hall,  the  gambling  hall?  Or,  is  it  to  the  house 
of  God?  Paul  went  not  to  the  Temple  of  Venus,  nor 
to  the  Isthmian  games,  nor  to  the  marketplace,  but  to 
the  synagogue.  They  were  all  open  on  the  Sabbath, 
like  Chicago  and  Paris,  but  he  chose  the  best  place. 
He  first  preached  the  good  tidings  to  the  Jews  and 


206     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

proselytes.  He  was  working  with  his  hands  for  sus- 
tenance six  days  and  every  seventh  day  he  preached 
and  tried  to  win  over  both  Jews  and  Greeks.  Single- 
handed  and  alone,  he  labored  with  straitened  spirit. 
The  arrival  of  Silas  and  Timothy  from  Macedonia 
heartened  him.  His  spirit  became  more  fervent,  his 
manner  more  solemn. 

The  theme  he  discussed  was :  Jesus  is  the  Messiah, 
There  were  two  main  thoughts  emphasized:  (1) 
The  Jewish  Messiah  was  to  be  a  suffering  Messiah. 
(2)  Jesus  was  that  Messiah.  The  usual  result  fol- 
lowed— the  Jews  opposed  Him  with  abusive  lan- 
guage. Jesus  had  given  instructions  about  apostles 
shaking  off  the  dust  from  their  feet  as  a  witness 
against  the  obtuse  (Luke  9:5).  Paul  and  Barnabas 
obeyed  these  instructions  literally  in  Pisidian  An- 
tioch  (Acts  13:5).  Now,  for  the  second  time,  he 
shook  his  clothes  by  way  of  protest  and  said :  **  Your 
ruin  will  be  upon  your  own  heads.  I  am  not  respon- 
sible ;  in  the  future  I  will  go  among  the  Gentiles ' ' — 
in  Corinth. 

Titus  Justus,  a  devout  Greek,  owned  a  house  hard 
by  the  synagogue.  Thither  Paul  resorted  and  con- 
tinued to  preach.  Crispus,  the  warden  of  the  syna- 
gogue, believed  on  the  Lord  and  so  did  all  his  house. 
Ah,  such  preaching  as  was  heard  in  that  house !  Not 
in  the  surpassing  power  of  eloquence,  but  in  the  con- 
verting power  of  the  Spirit.  Not  in  earthly  wisdom, 
but  in  that  hidden  wisdom  which  had  not  entered 
into  the  heart  of  man  until  God  revealed  it.  Not 
in  self-assurance  and  conceit,  but  in  conscious  feeble- 
ness and  in  fear  and  in  deep  anxiety.  Not  on  sen- 
sational or  philosophical  themes,  but  one  persistent, 
unchangeable  theme,  Jesus  Christ,  and  Him  crucified. 
It  was  then  and  there  that  God  chose  and  used  the 


CORINTH— THE  WORLDLY  CHURCH        207 

things  which  the  world  regards  as  foolish  in  order  to 
put  its  wise  men  to  shame;  the  things  which  the 
world  regards  as  destitute  of  influence  in  order  to 
put  its  powerful  things  to  shame;  and  the  things 
which  the  world  regards  as  base  and  sets  utterly  at 
naught  in  order  to  reduce  to  nothing  things  that  do 
exist;  to  prevent  any  mortal  man  from  boasting  in 
the  presence  of  God. 

From  time  to  time,  many  of  the  Corinthians,  who 
heard  Paul,  believed  and  received  baptism  (Acts 
18 :  8) .  Prominent  among  them  were  Crispus,  Gains, 
and  the  household  of  Stephanus,  all  of  whom  had  the 
unique  distinction  of  being  baptized  by  Paul.  Silas 
and  Timothy  baptized  the  other  converts.  Not  since 
Philippi  has  baptism  been  mentioned,  though  it  was 
invariably  practiced.  The  last  mention  was  the  in- 
troduction to  the  evangelization  of  Europe.  This 
mention  is  in  the  last  city  evangelized  on  the  second 
tour.  We  are  told  the  practice  at  the  beginning  and 
the  end.  We  may  logically  infer  the  custom  in  the 
intervening  time  and  places.  Here,  as  everywhere 
the  subject  is  mentioned,  faith  preceded  baptism. 
Here  also  is  a  suggestion  of  the  significance  of  bap- 
tism. Paul  thanked  God  that  he  baptized  only  a  few, 
a  statement  irreconcilable  with  the  position  of  bap- 
tismal regeneration  (I  Cor.  4:16).  Furthermore, 
he  affirmed  that  Christ  did  not  send  him  to  baptize, 
but  to  proclaim  good  news  (I  Cor.  1:17).  This  is 
contradictory  to  baptism  for  the  remission  of  sins. 

Discouragement  and  depression  are  common  to 
man.  The  finest  preachers  are  very  susceptible  to 
despondency.  Read  the  lives  of  Frederick  W.  Rob- 
ertson and  A.  J.  Gordon  for  confirmation  of  this 
statement.  The  heavier  the  responsibility  the  more 
likely  the  discouragement.    Paul,  the  whitest  soul, 


208     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

under  the  heaviest  load,  reached  a  crisis  at  Antioch. 
Every  zealous  pastor  reaches  it  sometimes  in  his 
experience;  perhaps,  several  times.  A  discouraged 
preacher!  Analyze  PauPs  condition:  (1)  Memory 
of  partial  failure  at  Athens.  He  was  called  a  babbler 
and  treated  with  cold  disdain.  This  hurt  his  spirit 
worse  than  Jewish  stripes  or  Roman  rods  ever  hurt 
his  flesh.  (2)  Strenuous  life  of  manual  labor  six 
days  and  preaching  on  the  seventh.  Either  one  was 
all  a  strong  man  could  stand.  A  little  boy  had  some 
people 's  conception  of  preaching.  When  asked  why 
he  would  not  be  a  preacher,  he  replied :  ^ '  A  preacher 
has  nothing  to  do  six  days.  I  want  something  to  do 
every  day."  (3)  Poverty  and  inadequate  nutrition. 
Wages  were  low,  he  was  very  poor,  and  half  starved 
when  succor  came  from  Macedonia.  (4)  Consequent 
weakened  physique.  He  was  not  robust  at  his  best. 
In  Corinth  he  was  emaciated  and  worn.  *'I  was 
with  you  in  weakness  and  fear  and  much  trembling" 
is  his  own  account.  (5)  Bitter  and  baneful  opposi- 
tion. The  Jews  opposed  with  that  personal  and  un- 
reasoning argument  ^'themselves" — their  pride, 
prejudices,  passion.  (6)  Dread  of  personal  violence. 
Paul  was  not  a  physical  coward,  but  no  sensible  man 
wants  to  die.  Only  the  reckless  have  no  sense  of 
physical  fear. 

A  group  of  wounded  soldiers  in  my  home  were 
asked  by  my  wife  if  they  were  afraid  when  they  went 
into  battle  with  the  Germans.  ''Sure,"  they  said, 
' ' we  trembled. ' '  One  of  them  added :  "If  you  ever 
hear  a  man  who  has  gone  over  the  top  or  gone  up 
against  machine  guns  say  he  was  never  afraid,  take 
it  from  me,  lady,  he  is  lying."  (7)  Care  of  the 
churches.  The  Galatian  churches  were  contemplat- 
ing reunion  with  Judaism.    Probably  Paul  knew  it 


CORINTH— THE  WORLDLY  CHURCH         209 

already  and  was  grieved.  The  saints  at  Salonica 
were  doubting  the  Lord's  return,  or  expecting  it 
prematurely  or  perplexed  about  the  fate  of  their 
believing  dead,  when  He  should  return.  This  added 
anguish  to  PauPs  spirit  and  he  endeavored  to  cor- 
rect their  views  in  two  epistles  written  from  Corinth. 
(8)  The  unconsecrated  wealth  and  moral  degrada- 
tion of  the  city.  Trade  flourished,  wealth  was  mul- 
tiplied, and  men  and  morals  decayed.  *'At  Corinth, 
the  trouble  was  not  dogma,  but  deviltry,  not  dialec- 
tics but  degradation,  not  prophecy  but  prostitution, 
not  differences  of  opinion  but  chasms  in  conduct." 

**I11  fares  the  land  to  hastening  ills  a  prey, 

"Where  wealth  accumulates  and  men  decay. '^ 

(9)  Loss  of  sleep.  Labor  left  little  time  for  sleep 
and  anxiety  drove  that  from  his  few  quiet  hours. 
The  surest  and  shortest  way  to  shatter  the  nerves 
is  by  insomnia.  Professor  Sledd  of  Wake  Forest 
wrote : 

^^Wouldst  know  the  saddest  of  sad  things? 
It  is  with  a  sleepless  eye  to  lie 
Watching  the  weary  hours  go  by, 
'Til  weariness  impatient  waits 
Beside  day's  grim  unopened  gates 
For  all  the  untried  morrow  brings." 

People  must  either  sleep  or  die,  or  land  in  the 
asylum.  (10)  Mental  reaction  and  spiritual  depres- 
sion. Yes,  Paul  was  ^'down  in  the  dumps."  The 
sky  was  black.  ^*In  all  our  distress  and  trouble,'' 
he  writes  at  this  time.  He  was  disheartened  and 
ready  to  quit  Corinth,  if  not  the  ministry. 


210     THE  CIIUKCIIES  OF  THE  NEW  TESTAMENT 

God  came  to  his  relief.  God  always  does.  He 
appeared  to  Moses  in  the  burning  bush,  to  Joshua 
over  against  Jericho,  to  young  Isaiah  the  year  his 
hero  died,  to  Jesus  in  the  Mount  of  Temptation  and 
in  the  Garden  of* Agony,  to  Stephen  when  dying,  and 
to  Paul  when  dejected  and  defeated  on  the  battlefield 
of  his  own  heart.  A  vision  of  a  man  called  Paul 
to  Europe.  ^^I  will  be  with  you  all  the  way,''  was 
Jesus'  promise.  ^'Fear  not,  but  speak,  and  hold  not 
thy  peace ;  because  I  am  with  thee,  and  no  one  shall 
assail  thee  to  harm  thee ;  because  I  have  much  people 
in  this  city,"  was  Jesus'  comforting  and  reassuring 
word. 

Paul  had  many  visions,  but  three  especially  for 
comfort  and  cheer.  One  in  Jerusalem  the  night  fol- 
lowing the  last  trial  before  the  Sanhedrin  (Acts  23: 
llf ).  The  Lord  assured  him  he  should  bear  witness 
in  Rome.  A  second,  in  the  storm  on  the  voyage  to 
Home  when  the  last  hope  was  vanishing  (Acts  27: 
23f).  God  assured  him  he  should  stand  before  Cae- 
sar and  that  the  lives  of  all  on  board  should  be 
spared.  A  third,  and  first  in  order  of  time,  in  Cor- 
inth at  a  greater  spiritual  crisis  than  either  the  one 
in  Jerusalem  or  the  one  on  the  Mediterranean.  The 
Lord  had  preserved  the  bodies  of  His  servants.  He 
can  also  revive  and  sustain  the  spirt.  ^^Be  not 
,af  raid.  You  have  been  maltreated  in  Philippi,  driven 
Idj  persecution  out  of  Thessalonica  and  Berea,  scorn- 
fully mocked  in  Athens,  opposed  by  pride,  prejudice 
and  desire  in  Corinth.  It  is  enough  to  break  an  iron 
nerve.  Yours  shall  not  break.  Dismiss  your  fears.; 
go  on  speaking  and  do  not  give  up.  I  have  much 
people  in  this  city.  They  are  in  the  blindness  of 
heathenism,  in  the  thralldom  of  sin.  You  do  not 
know  who  they  are,  neither  do  they  know,  but  I 


CORINTH— THE  WORLDLY  CHURCH        211 

know  and  I  will  call  them  out  through  your  preach- 
ing. They  have  not  chosen  me,  but  I  have  chosen 
them.  You  stay  where  you  are,  a  year  and  a  half, 
calling  into  life  those  foreordained  to  lif^." 

Analyze  the  night  message  to  Paul.  (1)  Keep  a 
stout  heart.  You  are  never  whipped  until  you  are 
whipped  inside.  (2)  Keep  on  preaching.  Service 
is  the  solvent  for  doubt.  (3)  No  one  shall  hurt  you. 
You  are  immortal  until  your  work  is  done.  (4)  I 
have  much  people  in  this  city.  You  are  to  call  out 
the  called.     (5)  Because  I  am  with  you. 

*  ^  Fear  not,  I  am  with  thee ;  0  be  not  dismayed  I 
I,  I  am  thy  God,  and  will  still  give  thee  aid; 
I'll  strengthen  thee,  help  thee,  and  cause  thee 

to  stand, 
Upheld  by  my  righteous,  omnipotent  hand. '  ^ 

The  vision  had  the  designed  effect.  Paul  was 
heartened  and  nothing  seemed  impossible.  At  the 
height  of  his  success  Gallio  arrived  as  proconsul 
from  Eome.  He  was  brother  to  the  philosopher 
Seneca,  but  of  another  type  of  character.  Seneca's 
bronze  bust  presents  one  of  the  meanest  faces  I  ever 
saw.  Gallio  was  even  tempered,  amiable,  gentle- 
manly, lovable,  and  devoted  to  justice.  He  was  the 
noblest  Roman  of  his  day.  He  was  a  different  man 
from  those  who  ruled  Philippi  and  Thessalonica. 
His  name  lives  while  theirs  have  perished.  The  Jews 
haled  Paul  before  the  civil  authority  upon  a  reli- 
gious charge.  He  was  always  ready  with  his  de- 
fense. This  one  time  it  was  unnecessary.  Gallio* 
correctly  divined  the  issue  as  being  religious  and 
not  within  the  civil  jurisdiction.  The  indictment 
was,   therefore,   quashed   and   the   case   dismissed. 


212     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

Paul  was  probably  glad  over  the  turn  of  affairs,  but 
we  could  wish  he  had  been  permitted  to  make  his 
speech.  The  New  Testament  would  have  been  that 
much  richer. 

The  Greeks  in  the  courthouse  heard  Gallio  non- 
suit the  Jews.  They  disliked  the  Jews  anyway. 
Now,  for  the  first  time  in  Christian  history.  Gentiles 
turn  upon  the  Jews.  They  seized  Sosthenes,  suc- 
cessor to  converted  Crispus,  the  instigator  of  the 
prosecution,  and  beat  him  in  the  very  presence  of 
the  court.  Gallio  did  not  concern  himself  in  the 
least  about  this  treatment  of  Sosthenes.  Perhaps 
he  thought  Sosthenes  deserved  as  much  for  bringing 
a  trivial  case  to  his  court.  His  unconcern  was  not 
about  the  religious  question — that  was  not  discussed. 
It  was  about  the  beating  of  Sosthenes. 

Then  began  the  horrible  history  of  Jewish  perse- 
cution which  blackens  governments,  and  culminated 
in  the  confiscations,  imprisonments,  tortures,  and 
deaths  under  the  Eussian  Czar.  Pogroms  against 
the  Jews  continue  to  this  day.  They  are  cruelly  un- 
just, but  the  Jews  have  provoked  them.  When  we 
are  asked  why  the  Jew  is  disliked,  excluded  from 
clubs,  ostracized  from  Gentile  society,  we  answer  by 
asking :  Why  does  the  Jew  retain  and  cultivate  those 
isolating  and  egotistical  traits  which  have  made  him 
socially  persona  non  grata?  Why  does  he  persist  in 
Ms  spiritual  blindness  and  obdurate  resistance  to 
the  best  man  of  his  race,  Christianity's  supreme 
Leader,  the  world's  highest  Martyr?  The  tract, 
*' Charley  Coalson,*'  vividly  and  truthfully  describes 
Jewish  treatment  of  Christian  Jews. 

For  a  considerable  time  after  this,  Paul  evangel- 
ized in  Corinth.    Multitudes  were  saved,  all  sorts — 


CORINTH— THE  WORLDLY  CHURCH         213 

fornicators,  idolaters,  adulterers,  thieves,  the  ava- 
ricious, drunkards,  swearers,  and  others  guilty  of 
unmentionable  sins  (I  Cor.  6:9f).  More  classes  of 
the  depraved  than  Harold  Begbee  narrates  in 
*^ Twice  Born  Men"  were  saved  in  that  London  of 
Greece.  Gallio  said  the  problem  worth  consideration 
was  lewdness.  Paul  addressed  himself  to  that  prob- 
lem in  sermon  and  later  in  epistles.  He  accepted 
Gallio 's  challenge  and  presented  a  new  way  of  living, 
a  higher  code  of  morals,  a  motive  power  that  con- 
quered corruption.  The  age-long  struggle  of  the 
churches  of  Christ  against  intemperance,  immorality 
and  social  vice;  the  never  ceasing  endeavor  to  pro- 
duce pure  living  in  an  impure  environment  began 
in  Corinth.  ^'On  social  reform,  Paul's  letters  to 
Corinth  are  the  basic  treatises,  the  Newton's  Prin- 
cipia,  with  which  all  subsequent  thinking  has  to 
reckon." 

We  see  then  that  only  two  years  sufficed  for  estab- 
lishing a  large  and  flourishing  church  in  a  city  given 
over  to  the  distractions  of  luxury — the  theatre,  the 
show,  the  dance,  the  brothel.  What  kind  of  a  church 
was  it!  Dr.  Stalker  devotes  a  chapter  of  his  use- 
ful little  book,  ''Life  of  Saint  Paul,"  to  a  discussion 
of  the  church  at  Corinth.  He  labels  the  chapter 
*' Picture  of  a  Pauline  Church."  He  selects  a  bad 
sample  to  show  what  the  Christians  were  like  and 
what  the  aspect  of  their  worship.  A  better  pattern, 
more  nearly  approaching  a  model,  was  furnished 
by  the  church  at  Antioch.  Neither  was  the  church 
at  Corinth,  as  some  avow,  the  typical  modern  Baptist 
church.  There  is  probably  not  a  church  in  all  our 
bounds  whose  members  are  guilty  of  the  gross  im- 
moralities that  shamed  the  Corinthians.    Where  is 


214  THE  CHURCHES  OF  THE  NEW  TESTAMENT 

one  which  possesses  the  miraculous  gifts  ?  No,  Cor- 
inth was  exceptional  and  in  some  respects  unique. 
See  the  church  as  it  was,  its  strength  and  weakness, 
its  lights  and  shadows.  Let  us  picture  it  true  to 
reality,  ^' scars  and  wrinkles,''  to  borrow  from  Crom- 
well. 

1.  The  foundation  was  Christ.  The  foundation 
of  Stoicism  was  Zeno's  philosophy  that  God  and 
matter  were  inseparable  and  eternal — modern  Pan- 
theism. His  ethics  held  that  pleasure  was  no  good 
and  pain  no  evil;  that  the  misfortunes  of  life  were 
to  be  borne  mthout  emotion;  that  death  ends  all. 
The  foundation  of  Epicureanism  was  Epicurus' 
philosophy  of  materialsm  that  denied  the  existence 
of  God,  the  spirituality  of  the  soul,  the  creation  of 
anything,  and  avowed  the  rule  of  chance  and  fate. 
His  ethics  held  that  pleasure  was  the  only  good  and 
pain  the  only  evil.  Virtue  and  vice  were  nothing  in 
themselves.  If  virtue  was  to  be  cultivated  it  was 
only  because  it  yielded  enjoyment.  If  vice  was  to 
be  avoided  it  was  only  because  it  yielded  pain 
IsTeither  Stoicism  nor  Epicureanism  believed  in  a 
judgment  or  possessed  a  moral  passion. 

The  foundation  of  the  Corinthian  Church  was  the 
Christ  who  had  been  revealed  to  and  in  Paul.  ^*  Ac- 
cording to  the  grace  of  God  which  was  given  to  me, 
as  a  wise  master-builder  I  laid  a  foundation.  .  .  . 
For  other  foundation  can  no  one  lay  than  that  which 
is  laid,  which  is  Jesus  Christ"  (I  Cor.  3:10f).  On 
that  solid  foundation  he  built  a  superstructure  in- 
tended to  be  holy  and  harmonious.  His  ethics  held 
that  virtue  was  its  own  reward  and  punishment  the 
penalty  of  transgression.  His  followers  'were  re- 
deemed from  base  living  and  dedicated  unto  God.  A 
final  judgment  would  try  every  man's  work. 


CORINTH— THE  WORLDLY  CHURCH        215 

**Tlie  church's  one  foundation 

Is  Jesus  Christ  her  Lord; 
She  is  his  new  creation 

By  water  and  the  word; 
From  heaven  he  came  and  sought  her 

To  be  his  holy  Bride ; 
With  his  own  blood  he  bought  her, 

And  for  her  life  he  died." 

2.  A  variety  of  building  material.  Some  members 
of  that  church  were  the  conceited  Jews,  some  the 
cultured  Greeks.  Some  were  free  men,  some  were 
slaves.  A  few  were  from  the  high  ranks  of  society^ 
but  the  majority  were  from  humble  stations.  It 
was  the  most  mixed,  heterogeneous,  discordant  con- 
gregation of  all  Paul's  churches.  In  planting  a 
church  in  that  community  Paul  had  to  contend  with 
endless  logomachies  (I  Cor.  1:17;  2:13),  personal 
vanity  and  rivalries  (I  Cor.  2:  21;  4:6;  7:5,  6;  II 
Cor.  10:12;  11: 12),  a  disposition  to  set  intellectual 
above  moral  consideration  (I  Cor.  5:2),  a  general 
laxity  of  manners  and  morals  (I  Cor.  5:11;  6:9f), 
a  preference  of  individual  convenience  to  general 
welfare  (I  Cor.  6:12),  a  tendency  to  deny  the  idea 
of  a  future  life  and  to  live  for  unrestrained  enjoy- 
ment in  this  life  (I  Cor.  13). 

3.  Deplorable  internal  conditions.  Less  than  three 
years  elapsed  after  Paul's  first  visit  when  informa- 
tion reached  him  in  Ephesus  about  disquieting  con- 
ditions in  the  Corinthian  congregation.  The  house- 
hold of  Chloe  were  his  informants.  He  would  listen 
to  no  secret  slander  and  their  names  must  be  at- 
tached to  the  information.  Every  one  should  know 
that  he  had  talked  with  Stephanus,  Fortunatus,  and 
Achaicus.  He  also  sent  Timothy  to  conduct  a  pri- 
vate inquiry.    Tittle-tattle  is  no  ground  for  accusing 


216     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

a  brother  or  a  church.  Paul  would  have  none  of  it. 
He  will  not  write  others  about  it,  but  the  accused 
themselves.  He  will  not  even  tell  Titus.  He  praises 
their  virtues  to  him.  He  investigates  thoroughly 
and  is  so  accurate  in  the  facts  cited  in  the  first  epistle 
that  they  remain  uncorrected  in  the  second.  What 
an  example  to  all  preachers !  By  letters,  by  personal 
representatives,  and  by  personal  visit,  he  dealt  with 
the  serious  situation  candidly  and  courageously. 
The  letters  to  this  church  reveal  more  of  the 
humanness  of  Paul  than  all  the  other  literature 
combined.  What  were  the  conditions  he  diagnosed 
and  treated? 

(1)  Divisions  over  preachers.  Four  factions  tore 
the  church.  One  faction  preferred  the  preaching  of 
Apollos.  This  eloquent  preacher  from  Alexandria 
visited  Corinth  and  preached  after  Paul  left.  His 
sentences  were  stately,  his  periods  well-rounded,  his 
language  ornate,  his  voice  resonant,  his  gestures 
graceful,  his  presence  imposing,  his  manner  impres- 
sive. A  faction  that  depreciated  PauPs  mean  ap- 
pearance and  simple  speech  went  into  ecstasies  over 
Apollos.  He  was  their  kind  of  preacher.  Another 
faction  were  partisans  of  Peter.  The  Corinthians 
had  never  seen  him,  but  certain  brethren  had  come 
over  from  Judea  and  told  them  about  him — his  pent- 
up  emotion  which  burst  over  in  his  preaching  and 
moved  to  tears  and  action.  He  was  their  kind  of 
preacher.  Another  faction  rallied  around  Paul,  their 
father  in  the  gospel,  and  were  more  zealous  because 
others  discounted  him  by  their  comparison  with 
Apollos  and  Peter.  Paul  suited  them.  A  fourth 
faction  simply  called  themselves  Christians.  They 
were  the  proudest  and  bitterest  sectarians  of  all. 

Paul  did  not  encourage  his  partisans.    He  rebuked 


CORINTH— THE  WORLDLY  CHURCH        217 

all  the  factions.  His  biting  words  could  but  wound. 
He  would  not  be  a  party  to  dividing  a  church.  God 
would  destroy  the  influence  and  usefulness  of  him 
who  destroyed  a  church.  Divisions  did,  and  do, 
work  destruction  to  the  preacher  and  to  the  cause. 
He  would  exalt  Christ  and  thus  form  the  only  uni- 
fying bond.  He  asks^  Is  Christ  cut  up  and  parceled 
out  among  you  I  Was  I  crucified  for  you?  Did  I 
baptize  you!  How  unseemly,  then,  your  disputes 
about  preachers.  Oratorical  preaching  does  not  save 
men.  The  cross  saves.  "Worldly  wisdom  did  not 
devise  the  plan  of  salvation  and  but  few  of  the  ^^wise 
and  greaf  are  saved.  Christ  was  made  unto  you 
wisdom  and  righteousness  and  sanctification  and  re- 
demption. This  is  all  spiritually  discerned.  Parti- 
sanship hinders  spiritual  progress  because  it  thinks 
of  the  man  instead  of  his  message.  Preachers  are 
only  laborers  of  differing  efficiency,  the  substantial 
work  is  God^s.  Put  do^vn  all  personal  rivalries  in. 
the  church.  They  are  childish  and  unspiritual.  Alas, 
if  after  nearly  twenty  centuries  we  had  only  learned 
these  lessons  taught  by  Paul ! 

(2)  Disorders  in  morals  -and  religion.  Sins  are 
gregarious.    Shakespeare  said: 

*^One  sin,  I  know,  another  doth  provoke; 
Murder's  as  near  to  lust  as  flame  to  smoke." 

A  bad  tooth  poisons  the  system  and  causes  rheu- 
matism. Contention  over  preachers  created  an  at- 
mosphere in  which  other  disorders  grew.  Jealousy 
was  followed  by  immorality,  controversy,  indiffer- 
ence, vanity,  gluttony.  Paul  advised  that  the  in- 
cestuous persons  be  expelled  for  his  sake  and  for 
the  sake  of  the  church.    If  he  were  a  Christian  at 


218     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

heart  lie  would  come  back.  The  leaven  of  evil  per- 
meates the  whole  lump.  Offenders  generally  were 
not  to  be  held  in  spiritual  intercourse. 

Contentions  before  the  world  were  to  be  avoided. 
Grave  crimes  lead  to  these  law-suits.  Brethren 
should  not  go  to  law  before  the  courts  of  the  world. 
The  saints  shall  judge  the  world.  The  highest  judi- 
catory power  is  vested  in  them.  The  church-court 
is  fairer,  more  just  and  less  expensive  than  the 
world-court. 

This  advice  was  not  given  to  a  rural  or  village 
church  with  its  simple  customs  and  quiet  ways.  It 
was  given  to  a  church  in  a  city  with  the  most  compli- 
cated commercial  life,  where  differences  of  opinion 
might  easily  arise  between  buyers  and  sellers,  trad- 
ers and  carriers,  masters  and  slaves ;  a  church  which 
had  in  its  membership  public  officials  like  Erastus, 
the  city  treasurer;  and  which  existed  under  a  gov- 
ernment whose  jurisprudence  was  the  precedent  for 
the  best  of  modern  times. 

Bitter  experience  should  have  taught  God's  people 
this  truth.  There  is  a  more  excellent  way  for  Chris- 
tians. Samuel  Harris,  a  pioneer  preacher  in  Vir- 
ginia, once  went  to  a  man  who  owed  him  some  money 
and  told  him  that  his  family  was  in  need  and  asked 
him  for  pa^rment.  ^'I  can't  pay  you."  ^'I  want 
wheat;  you  have  a  field  of  it."  ^'I  have  other  uses 
for  it."  ''Wlien  will  you  pay  me?"  ''Not  till  you 
sue  for  it."  Elder  Harris  went  and  prayed.  ''Dear 
Lord,  shall  I  quit  Thy  cause  to  sue  him,  or  wilt  Thou 
open  up  some  other  way  I "  "  Harris,  keep  on  preach- 
ing. I  will  become  security  for  the  payment."  The 
preacher  sent  a  receipted  bill  to  the  debtor.  "I 
have  not  paid  you."  "You  said  not  till  the  end  of 
a  suit.    I  sued  you  at  the  court  of  heaven.    Jesus 


CORINTH— THE  WORLDLY  CHURCH        219 

agreed  to  pay  me,  so  I  have  given  you  His  dis- 
charge.'' In  a  short  time  Elder  Harris  received 
enough  wheat  to  pay  the  debt  in  full. 

Indifference  to  the  consciences  of  the  weak  is 
wrong.  Eating  the  meat  left  over  from  the  heathen 
sacrifices  may  not  hurt  an  enlightened  Christian. 
The  idol  is  nothing  and  the  meat  is  like  other  meat. 
But  you  are  bound  to  consider  what  are  likely  to  be 
the  results  of  your  conduct  on  the  unenlightened 
brethren.  Christian  liberty  is  restrained  by  the 
needs  of  others.  This  is  why  Paul  preached  without 
charge,  ignored  self  for  the  benefit  of  others.  Self- 
restraint  is  hard  but  you  are  obligated  to  practice 
it.  The  obligation  is  not  imposed  by  rules  laid  down 
by  the  scrupulous ;  but  arises  from  your  duty  to  seek 
God's  glory,  the  edification  of  your  brethren,  and 
the  promotion  of  the  Master's  Kingdom.  The  high- 
est exercise  of  a  right  is  to  surrender  that  right  for 
good  of  others. 

Vanity  is  a  vice.  "Women  are  peculiarly  suscep- 
tible to  its  temptations.  They  like  to  wear  fine 
clothes,  perhaps  more  to  be  seen  of  women  than  of 
men.  Men  are  also  freakish.  Long  hair  and  a  veil 
do  not  become  men.  These  are  woman's  ornaments. 
Man  represents  the  likeness  and  supremacy  of  God; 
but  woman  represents  the  supremacy  of  man.  Man 
was  not  made  from  woman,  woman  was  made  from 
man;  and  man  was  not  created  for  woman,  but 
woman  for  man.  Of  course,  in  the  Lord,  woman 
does  not  exist  apart  from  man,  any  more  than  man 
apart  from  woman;  for  as  the  woman  was  made 
from  man,  so  man  is  now  made  from  woman,  while 
both,  like  all  things,  come  from  God.  Women  should 
not  dress  gaudily,  nor  gossip,  nor  ask  hasty  questions 
in  church ;  but  wait  until  they  get  home  and  ask  their 


220     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

husbands  in  quietness.    This  is  according  to  natural 
fitness  and  is  the  custom  of  the  churches. 

Paul  treats  several  phases  of  the  question  of  mar- 
riage in  Corinth.  He  tells  us  incidentally  that  the 
Apostles  and  brothers  of  Jesus  were  all  married 
(I  Cor.  9:5).  He  advises  against  marriage  where 
support  is  precarious.  The  ^  ^  present  distress ' '  made 
it  inadvisable.  Yet,  he  honored  God's  primeval  law 
and  said:  ^^My  advice  to  you  is  to  let  every  man. 
have  his  own  wife,  and  every  woman  her  own  hus- 
band.''  Marriage  was  his  figure  of  the  mystical 
union  between  Christ  and  His  church.  In  studying 
PauPs  views  concerning  the  relations  of  believers 
and  unbelievers  who  have  intermarried  it  is  well 
to  remember  that  he  introduces  them  with  the  words : 
**But  to  the  rest  say  I,  not  the  Lord."  And  in  refer- 
ence to  his  whole  discussion  in  the  7th  chapter  of 
I  Corinthians  we  must,  of  course,  keep  in  mind  the 
conditions  which  prevailed  at  the  time.  He  was  op- 
posed to  believers  entering  nuptial  bonds  with  pa- 
gans. But  he  held  that  in  any  case  where,  having 
intermarried  as  unbelievers,  one  of  the  contracting 
parties  became  a  Christian,  separation  ought  not  on 
that  account  to  follow.  If  the  unbeliever  refused  to 
live  with  the  Christian  then  they  should  live  apart, 
but  not  secure  a  divorce.  It  was  separation  a  mensa 
et  thoro,  to  use  Blackstone's  phrase,  but  not  divorce. 
Paul  never  discussed  the  grounds  for  divorce.  Jesus 
said  infidelity  to  the  marriage  vow  was  the  one  and 
only  cause  for  divorce.  That  dissolved  the  bond, 
annulled  the  contract,  left  the  innocent  party  free 
to  marry.  Paul  said  widowers  and  widows  might 
marry  if  they  wished,  and  in  writing  to  Timothy  he 
urged  young  widows  to  marry.  Every  social  and 
domestic  question  could  be   settled  amicably  and 


CORINTH— THE  WORLDLY  CHURCH        221 

righteously  by  applying  the  rules  laid  down,  or  the 
principles  enunciated,  by  Paul  to  the  Corinthians. 

Gluttony  is  bestial.  It  perverted  and  desecrated 
the  Lord's  Supper  at  Corinth.  Paul  had  passed  on 
to  them  this  rite  which  he  received  from  the  Lord. 
It  was  instituted  to  help  feeble,  forgetful,  discour- 
aged, doubting  disciples  to  remember  Jesus.  *^ Re- 
membering Jesus''  is  the  end;  ^^ doing  this"  is  the 
means.  The  Corinthians  made  the  Supper  a  social 
meal.  Every  one  reached  for  food,  some  went  hun- 
gry, and  some  got  drunk.  They  would  have  to  an- 
swer for  that,  it  was  a  sin  against  the  body  and 
blood  of  the  Lord.  He  who  eats  and  drinks  (mark  it, 
all  were  to  partake  of  both  elements),  without  a 
proper  sense  of  the  body,  broken  and  bleeding,  does 
so  to  his  own  condemnation.  Many  who  ate  and 
drank  were  ill  and  infirm  and  a  number  even  dead. 
Beware  of  perverting  the  Lord's  Supper !  The  Cor- 
inthians were  the  first  perverters.  (1)  By  open 
communion  with  the  heathen.  '^You  can  not  drink 
the  cup  of  the  Lord  and  the  cup  of  demons ;  you  can- 
not take  of  the  table  of  the  Lord  and  also  of  the 
table  of  demons "  (I  Cor.  10 :  21) .  (2)  By  partaking 
individually  or  in  cliques.  ^'But  this  makes  it  im- 
possible to  eat  the  Lord's  Supper"  (I  Cor.  11:20). 
Paul  excoriated  them  for  their  conduct  in  both  par- 
ticulars. He  defined  the  Lord's  Supper.  *'The  cup 
of  blessing,  which  we  bless,  is  that  not  participating 
in  the  blood  of  Christ  1  The  bread  we  break,  is  that 
not  participating  in  the  body  of  Christ  (I  Cor.  10: 
16)1    *^ Communion"  is  a  mistranslation. 

4.  Misuse  and  abuse  of  charisms.  The  church  at 
Corinth  was  the  most  gifted  of  Paul's  churches. 
*^In  everything  ye  are  enriched  by  Him,  in  all  utter- 
ance and  knowledge ;  so  that  ye  came  behind  no  one 


222     THE  CHURCHES  OP  THE  NEW  TESTAMENT 

in  gifts/'  There  were  gifts  of  miracles,  healing, 
helps,  governings,  discerning  of  spirits,  various 
kinds  of  tongues,  interpretation  of  tongues  and 
prophecy.  These  were  the  largesses  bestowed  by 
Jesus  when, 

^^He  ascended  on  high; 
He  led  captive  a  host  of  captives, 
And  gave  gifts  to  men.'' 

They  were  credentials  to  accredit  the  primitive 
church  and  were  not  intended  to  be  perpetual.  If 
one  claims  these  charisms  to-day  we  demand  the 
proof.  Let  him  be  bitten  by  a  viper  and  suffer  no 
harm.  Let  him  speak  in  foreign  languages  without 
studied  preparation.  Let  him  heal  the  sick  instanta- 
neously. Let  him  raise  the  dead.  Christ's  church 
was  fully  attested  by  them  when  it  needed  attesta- 
tion. The  Scriptures  explicitly  said  they  were  tem- 
porary. '^Whether  there  are  prophecies  they  shall 
be  done  aw^ay;  whether  tongues,  they  shall  cease." 

The  divinely  bestowed  special  charisms  in  the 
church  at  Corinth  were  shamefully  misused.  They 
became  a  source  of  pride.  Those  who  had  received 
them  looked  doAvn  upon  common-place  Christians 
w^ho  had  not.  Pride  in  the  proud  begat  bitterness 
and  envy  in  the  lowly.  Furthermore,  those  who  pos- 
sessed these  special  gifts  interrupted  each  other  in 
the  congregation  until  the  unbelievers  present 
thought  them  insane.  Again,  the  sudden  ability  to 
speak  in  foreign  languages  was  deemed  more  bril- 
liant than  the  ability  to  interpret  the  Word  of  God 
for  the  edification  of  the  church. 

Paul  informs  the  Corinthians  that  the  various 
kinds  of  gifts  are  from  the  same  Spirit  and  for 


CORINTH— THE  WORLDLY  CHURCH        223 

the  common  good.  In  the  church  he  would  rather 
speak  five  intelligible  words  which  instruct  others, 
than  ten  thousand  words  in  a  foreign  tongue.  The 
test  of  a  man  is  whether  he  builds  up  the  church  or 
himself.  His  scholarship  is  buncombe  if  he  parades 
it  in  the  pulpit  for  self-glorification.  It  is  desirable 
only  as  it  informs  and  edifies  the  congregation.  So 
with  singing.  Right  here  is  where  Paul  said,  *'I 
will  sing  with  the  spirit  and  I  will  sing  with  the  un- 
derstanding also.''  Singing  of  high-class  music  has 
a  place  in  the  house  of  God.  So  has  evangelistic 
singing;  but  singing  where  the  words  are  not  enun- 
ciated is  condemned  by  Paul  and  should  not  have  a 
place  in  Christian  worship.  The  rule  for  speaking 
and  singing  is  the  same,  viz :  speak  and  sing  so  the 
people  can  understand  and  be  blessed. 

The  remedy  for  all  these  Corinthian  defects,  the 
harmony  for  these  divisions,  the  adjustment  for  these 
disorders,  the  correction  of  these  misuses,  is  love. 
The  root  of  cliques  in  the  congregation,  of  disorders 
in  morals  and  religion,  of  pride  in  endowments,  was 
a  lack  of  love.  Therefore,  Paul  delivers  his  peerless 
panegyric  on  love.  He  said  to  the  Corinthian  Chris- 
tians, and  he  says  to  us:  *^ Always  seek  to  excel  in 
the  greatest  gift,  to  walk  in  the  way  of  life  which 
transcends  all  others — the  gift,  the  way  of  love." 
Paul  so  excelled  and  so  walked.  That  is  the  secret 
of  his  ability  to  say  such  sharp  things  to  his  church 
and  not  suffer  alienation  thereby.  They  had  such 
a  place  in  his  heart  that  he  would  die  with  them  or 
live  with  them. 

A  preacher  now  with  the  temerity  to  write  such 
severe  sentences  to  a  church  as  are  found  in  First 
Corinthians  would  probably  never  be  permitted  to 
speak  in  that  pulpit  again.    Preachers  have  erred 


224     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

by  adopting  the  severity  of  Paul's  language  and 
missing  its  spirit,  its  motive.  He  ended  his  indict- 
ment with  a  personal  message  of  love,  the  only  one 
found  at  the  close  of  any  of  his  epistles  (I  Cor.  16: 
23).  The  pastor  who  loves  his  people  beyond  the 
peradventure  of  a  doubt  can  say  any  needful  word  to 
them  and  retain  their  love.  He  can  lead  them  out 
of  their  error.  The  pastor  who  does  not  love  his 
people  is  skating  on  thin  ice  all  the  time. 

5.  Church  administration.  There  are  more  hints, 
suggestions,  and  precepts  on  the  government  of  this 
church  than  of  any  other  in  Apostolic  times.  (1) 
What  is  not  intimated.  The  Apostle  does  not  make 
the  slightest  allusion  to  any  ecclesiastical  authority 
with  an  origin  and  power  independent  of  the  congre- 
gation. His  conception  of  the  privileges  of  '*Sons 
of  God"  was  incompatible  with  ranks  and  orders. 
All  were  of  equal  standing  and  shared  the  responsi- 
bilities of  control  in  the  assembly.  In  fact,  Paul 
never  addressed  ecclesiastical  persons  as  those  to 
whom  brethren  owed  obedience  as  to  authority  su- 
perior to  the  congregation.  The  whole  local  church 
was  responsible  for  the  good  behavior  of  the  group 
and  of  the  individuals. 

There  was  no  human  authority  outside  the  brother- 
hood. There  were,  to  be  sure,  ministering  officials, 
as  at  Philippi,  but  they  owed  their  position  to  the 
assembly  and  were  responsible  to  it.  He  never  sent 
greetings  to  office-bearers  as  such,  independent  and 
above  the  churches.  He  never  exhorted,  advised, 
or  mentioned  an  organization  under  priestly  author- 
ity. (2)  What  is  intimated?  There  were  guidances 
or  ** governments,"  men  who  by  their  wise  counsel 
steered  the  church  as  a  pilot  does  the  ship.  Their 
** gifts"  were  for  the  service  of  all  and  they  were 


CORINTH— THE  WORLDLY  CHURCH        225 

honored  for  their  character  and  leadership.  Ste- 
phanus  was  one  such.  It  was  not  an  aristocracy  of 
rank,  but  an  aristocracy  of  service.  (3)  What  is 
explicitly  said?  (a)  The  congregation  had  authority 
in  cases  of  discipline.  This  was  exercised  in  the  ex- 
pulsion of  a  member  (I  Cor.  5:  4f)  and  in  his  resto- 
ration to  fellowship  (II  Cor.  2:7).  (b)  The  deci- 
sions  were  arrived  at  by  a  vote  of  the  congregation, 
the  majority  ruling  (II  Cor.  2:6).  The  accurate 
translation  of  **many^'  is  majority,  (c)  The  congre- 
gation prepared  and  dispatched  letters  seeking  apos- 
tolic advice  (I  Cor.  7:1).  (d)  It  appointed  messen- 
gers to  represent  the  church  and  gave  them  letters 
of  commendation  (I  Cor.  16:3;  II  Cor.  3:1;  8:19). 
(e)  The  autonomous  congregation  was  urged  to 
settle  disputes  which  ordinarily  got  into  the  secular 
courts  (I  Cor.  6:1).  To  sum  up  in  one  sentence: 
The  meeting  of  the  congregation  was  the  one  admin- 
istrative body  among  the  saints. 

Paul  found  some  things  to  commend  in  this 
church : 

1.  Their  promptness  in  complying  with  his  coun- 
sel. Titus  conveyed  the  first  letter  to  Corinth  and 
joined  Paul  in  Macedonia.  He  reported  that  he  was 
cordially  received  at  Corinth  and  comforted  by  the 
Corinthians.  They  grieved  over  their  revolt  against 
Paul,  avowed  their  eager  affection,  their  zeal  for 
him,  and  made  him  to  rejoice  more  than  ever.  They 
sorrowed  over  their  divisions  and  disorders  with  a 
godly  sorrow  that  worked  a  repentance  not  to  be  re- 
gretted. That  repentance  called  forth  earnestness, 
eagerness  to  clear  themselves,  disgust  with  them- 
selves for  having  been  *^ puffed  up,"  fear  of  the 
apostle's  correction  and  God's  wrath,  longing  desire 
for  Paul's  presence,  warm  effort  to  appease  him, 


226     THE  CnUKCHES  OF  THE  NEW  TESTAMENT 

and  a  meting  out  of  justice  to  the  offending  churcli 
member.  Their  reproach  in  this  matter  of  discipline 
was  completely  wiped  away.  Their  devotion  to  Paul 
was  manifest  in  the  sight  of  God.  His  private  boast- 
ings to  Titus  about  them  were  vindicated.  He  was 
able  to  say,  ''I  rejoice  that  I  have  absolute  confidence 
in  you''  (II  Cor.  7:16). 

2.  Their  readiness  to  cooperate  in  beneficences. 
It  is  a  striking  fact  that  the  strongest  argument  for 
ministerial  support  was  made  to  a  church  from 
which  he  received  no  support.  Ministerial  support 
is  argued  in  II  Corinthians  9  upon  ^ve  different 
grounds:  (1)  The  analogue  of  human  conduct,  (a) 
The  soldier  is  supported  by  the  government,  (b) 
The  vine-dresser  eats  of  the  fruit  of  the  vineyard, 
(c)  The  shepherd  drinks  the  milk  of  the  flock.  (2) 
The  law  of  Moses.  The  ox  that  trod  out  the  grain 
was  unmuzzled  and  ate  of  that  which  he  threshed. 
(3)  Natural  gratitude.  He  who  confers  spiritual 
benefit  is  entitled  to  material  support  from  the  bene- 
ficiaries. (4)  Comparison  with  their  own  conduct. 
Other  preachers  had  been  supported  by  them;  how 
much  more  claim  had  Paul  upon  them.  (5)  Temple 
service.  The  Jewish  priests  were  maintained  by 
the  sacrifices  of  the  worshipers.  The  conclusion  is : 
^^In  the  same  way  the  Lord  also  directed  those  who 
proclaim  the  good  news  to  maintain  themselves  by 
the  good  news.'' 

Missionary  reasons  prompted  Paul  to  support 
himself  in  Corinth.  He  waived  his  right  lest  his 
motive  be  impugned.  A  city  where  money  was  wor- 
shiped should  have  no  pretext  to  say  he  was  greedy 
of  filthy  lucre.  The  heathen  must  know  he  was  seek- 
ing their  good,  not  their  goods.  For  similiar  rea- 
sons our  missionaries  must  be  supported  by  the  home 


CORINTH— THE  WORLDLY  CHURCH        227 

churches.    After  the  work  is  begrin  the  converts  are 
instructed  in  pastoral  support. 

The  Corinthian  church  cooperated  in  the  great 
collection  for  the  poor  saints  in  Jerusalem.  That 
was  a  mighty,  simultaneous  campaign  extending 
over  one  year.  It  was  the  forerunner  of  the  Baptist 
75  Million  Campaig-n.  It  touched  two  continents, 
was  participated  in  by  many  local  churches  in  Ga- 
latia,  Macedonia,  and  Achaia,  was  directed  by  com- 
petent leaders,  was  promoted  economically  and  the 
funds  were  administered  with  scrupulous  integrity 
and  with  signal  ability.  For  all  time  I  Corinthians 
16 : 1-4  and  II  Corinthians  8  and  9  will  remain  the 
authoritative  guide  in  the  beneficences  of  the 
churches.  The  principles  there  set  forth  admit  of 
application  to  all  financial  enterprises  in  the  King- 
dom of  God. 

We  are  concerned  just  now  with  the  relation  of  the 
church  at  Corinth  to  that  large  offering.  Several 
things  stand  out  which  are  to  their  credit  and  for 
our  instruction.  (1)  The  church  opened  its  pulpit 
to  the  collecting  agents.  Titus  began  the  work. 
They  gave  him  a  cordial  and  responsive  hearing. 
He  returned  with  Luke  in  about  one  year  on  the 
same  business.  Paul  was  coming  on  the  same  mis- 
sion later.  Four  visitors  in  the  pulpit  in  a  little 
more  than  twelve  months  and  all  of  them  ^^  talking 
money''  neither  displeased  nor  hurt  that  church. 
There  are  so-called  New  Testament  churches  at 
present  who  have  little  in  common  with  the  practice 
at  Corinth.  There  are  pulpits  as  truly  closed  to  the 
financial  representatives  of  the  denomination  as  the 
pulpits  of  the  ^'high  church'^  are  to  non-conformists. 
(2)  The  church  took  the  initiative  in  making 
pledges.    Paul  habitually  boasted  of  Corinth  to  the 


228     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

Macedonians — themselves  good  givers — ^pointing  out 
to  them  that  for  a  whole  year  the  brethren  in  Greece 
had  been  ready.  The  ardor  of  Corinth  inspired  the 
greater  number  of  Macedonians.  Churches  which 
will  blaze  the  way  for  others,  which  will  lift  up  a 
standard  for  others  to  follow,  which  will  lead  the 
way  in  great  kingdom  movements  are  the  true  suc- 
cessors to  the  church  at  Corinth. 

(3)  The  rules  for  their  giving  were  practical  and 
of  permanent  value.  Note  those  rules,  (a)  Syste- 
matically. On  the  first  day  of  every  week  every  one 
was  to  put  on  one  side  and  store  up  in  his  home  the 
money  for  the  collection,  so  that  whenever  Paul 
came  the  funds  would  be  available,  (b)  Proportion- 
ately. ^ '  As  God  prospered ' '  was  the  measure — ^more 
equitable  and  productive  than  the  Jewish  tithe,  (c) 
Voluntarily.  It  must  be  of  *^a  willing  mind.'*  (d) 
Cheerfully,  not  grudgingly  or  of  necessity,  (e)  De- 
liberately. It  should  have  been  thought  upon  and 
intelligently  decided  beforehand,  (f)  Sincerely. 
The  contributors  must  first  have  given  themselves. 
Money  would  come  freely  from  the  saved  and  dedi- 
cated. 

These  rules  were  enforced  by  strong  and  worthy 
motives:  (a)  The  equalization  of  burdens;  (b)  the 
example  of  Jesus;  (c)  the  law  of  the  harvest;  (d) 
the  almsgiving  of  Providence;  (e)  an  awakened 
chorus  of  thanksgiving  to  God ;  (f )  the  extolling  of 
God  by  the  beneficiaries  of  the  bounty;  (g)  their 
gratitude  and  supplication  for  their  benefactors; 
(h)  the  completion  of  a  work  well  begun;  (i)  the 
maintenance  of  their  honor  by  the  redemption  of 
their  pledges;  (j)  the  disgrace  to  themselves  and 
embarrassment  to  Paul  should  they  fail  to  pay 
their  pledges.    The  impulse  is  strong  to  pause  for 


CORINTH— THE  WORLDLY  CHURCH         229 

a  practical  application  of  these  principles  and  mo- 
tives. Let  not  the  reader  fail  to  make  the  applica- 
tion to  himself  and  to  his  church. 

The  church  at  Corinth,  while  not  a  model,  is 
unique  in  that  it  is  equally  instructive  and  com- 
forting to  the  missionary  laboring  in  densest  pagan- 
ism and  to  the  pastor  in  a  wealthy  and  wicked  Ameri- 
can city.  Discussing  the  questions  with  Dr.  George 
Green,  medical  missionary  to  Africa,  he  said :  ' '  Cor- 
inthians are  unfailing  encouragement  to  me.  The 
material  on  which  I  work  is  not  more  depraved; 
my  problems  are  not  more  complex.  The  gospel 
which  saved  them  can  save  the  Africans.  The  spirit 
which  brought  order  out  of  the  confusion  and  strife 
in  Corinth  can  establish  orderly  churches  in  Africa. ' ' 

From  my  viewpoint,  as  a  city  pastor,  the  study  of 
the  church  at  Corinth  brings  perennial  strength  and 
wisdom.  It  was  an  essentially  modern  community. 
Paul  offered  not  a  compromise,  but  an  alternative. 
He  poured  forth  on  this  sin-sodden  city  the  treas- 
ures of  his  spiritual  resources.  To  them  he  preached 
the  uncompromising  message  of  the  cross ;  declared 
the  mystery  of  the  resurrection;  described  the  na.- 
ture  and  meaning  of  the  Lord's  Supper ;  insisted  that 
the  relations  between  man  and  man  ought  to  be  regu- 
lated on  Christian  principles;  assumed  a  capacity 
for  the  best  in  the  worst,  and  saturated  his  messages 
and  governed  his  conduct  by  the  greatest  thing  in 
the  world — love. 


CHAPTER  X 

BOME — THE  RENOWNED  CHURCH 

Rome  is  the  most  interesting  city  in  the  world. 
Commercially,  architecturally,  geographically,  po- 
litically, and  religiously,  Rome  holds  the  hegemony 
among  cities.  It  is  unique  in  two  respects:  (1)  It 
is  synonymous  with  a  vast  political  empire.  (2)  It 
is  synonymous  with  a  powerful  religious  empire. 
These  general  statements  must  suffice.  Adequately 
to  discuss  this  city  would  consume  this  volume.  Gib- 
bon devoted  twenty  years  and  five  volumes  to  a  treat- 
ment of  the  rise  and  decline  of  the  power  that  headed 
up  in  Rome.  Whoever  can  do  so  ought  to  visit  Rome. 
Of  all  the  places  I  have  visited  I  fain  would  have  lin- 
gered longest  in  Rome.  However,  the  history-mak- 
ing events  of  this  period  did  not  take  place  in  the 
forum,  but  in  a  private  dwelling,  rented  and  occupied 
by  a  Christian  prisoner.  As  Paul,  in  his  letters,  ig- 
nored, by  choice,  the  palaces  and  temples,  the  tramp 
of  troops  and  the  pomp  and  splendor  of  Nero^s 
court,  so  do  we,  from  necessity  of  space,  pass  by 
these  fascinating  subjects  and  hasten  to  that  in  Rome 
which  most  concerns  us  in  this  discussion,  viz:  the 
primitive  church. 

1.  Obscure  origin.  Obscurity  envelops  the  found- 
ing of  the  church  in  Rome.  Sojourners  from  Rome 
were  present  at  Pentecost,  but  the  church  was  hardly 
founded  by  them.  They  may  have  won  some  disci- 
ples, but  the  Gentile  character  of  the  church  is 
against  the  theory  that  they  founded  it.  There  is 
not  a  scintilla  of  evidence  in  the  New  Testament 

230 


ROME— THE  RENOWNED  CHURCH    231 

that  Peter  founded  the  church  or  that  he  was  ever 
in  the  city.  The  tradition  that  Peter  established  the 
church,  moreover,  is  contrary  to  the  known  facts  in 
the  New  Testament.  (1)  Peter  was  not  the  apostle 
to  the  uncircumcision  (Gal.  2:7f).  This  was  a 
church  of  the  uncircumcision.  It  was  more  likely 
that  Cornelius  established  the  church  than  Peter. 
Indeed,  Peter  was  not  aggressively  missionary,  and 
if  he  organized  a  church  anywhere  the  inspired  his- 
tory is  silent  upon  the  subject.  (2)  Peter  disappears 
from  authentic  history  at  Antioch,  A.D.  52,  where 
he  was  censured  by  Paul  for  his  fear  of  the  Judaizing 
party,  which  led  him  to  inconsistent  conduct  toward 
the  Gentile  converts.  That  last  view  is  not  very 
favorable  to  the  theory  that  Peter  organized  the 
church  in  Eome. 

(3)  Peter's  own  epistles  disprove  the  papal  tra- 
dition that  he  organized  this  church.  They  were  not 
addressed  to  or  from  Rome.  They  are  incompatible 
with  the  Roman  Catholic  position,  (a)  The  only 
cornerstone  of  the  church  is  Christ  (I  Peter  2: 16). 
(b)  Christ  is  the  '^shepherd  and  overseer"  of  souls 
(2:25).  (c)  The  elders  are  Peter's  equals  (5:1). 
(d)  He  exhorts  these  elders  to  tend  the  sheep  with- 
out exercising  lordship  and  never  mentions  a  pecu- 
liar authority  over  the  flock  conferred  on  him  by 
Christ  (5 :  2f ).  He  is  conscious  of  no  more  authority 
over  these  men  than  Paul  had  over  the  Ephesian 
elders  who  were  appointed,  as  these  were,  by  the 
Holy  Spirit  (Acts  20:28).  (e)  He  alludes  to  the 
transfiguration  and  does  not  deem  the  incident  about 
the  keys  of  sufficient  importance  for  mention  (11 
Peter  l:16f).  (f)  He  appeals  to  the  writings  of 
''our  beloved  brother  Paul"  for  confirmation  of  his 
teaching   (3:15).      (g)    He  begins  his   last  letter, 


232     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

^' Simon  Peter/'  The  remembrance  and  conscious- 
ness of  his  frailty  and  fallibility  sound  in  that  word 
^' Simon.''  (h)  He  designated  the  whole  company  of 
worshipers  ^'a  holy  priesthood"  (I  Peter  2:5),  a 
*^ royal  priesthood"  (2:9).  Christianity  is  a  king- 
dom of  priests  where  every  believer  possesses  com- 
petency to  act  for  himself  in  religion  and  enjoy  ac- 
cess to  God  through  the  one  Mediator,  the  God-man, 
Christ  Jesus. 

(4)  Paul's  epistles  disprove  the  papal  tradition. 
If  Peter  was  the  founder  or  bishop  of  the  church, 
or  if  he  was  in  Eome  at  the  time  Paul  wrote  Romans 
from  Corinth,  or  at  the  time  he  wrote  from  Eome 
to  the  churches  at  Colosse,  Ephesus  and  Philippi,  and 
to  the  individuals,  Philemon,  Timothy  and  Titus, 
it  is  inconceivable  that  Paul  would  not  have  alluded 
to  the  fact  in  some  way.  Here  is  one  letter  addressed 
to  the  saints  in  Rome  and  here  are  seven  letters 
written  from  Rome  to  the  saints  elsewhere  and  not 
a  reference  to  Peter  in  any  of  them.  This  is  more 
than  an  argument  from  silence.  Paul  sends  saluta- 
tions to  twenty-six  people  in  Rome  by  name  and  to 
others  who  are  identified  but  not  named.  It  is  in- 
credible that  he  should  not  have  saluted  Peter  had 
Peter  been  in  Rome.  Paul  sends  from  Rome  to  the 
churches  and  individuals  the  salutations  of  seven- 
teen people  by  name  and  of  others  differently  iden- 
tified. If  Peter  was  in  Rome  was  not  Paul's  failure 
to  refer  to  him  inexcusable  neglect?  Was  Paul 
gTiilty  of  intentionally  ignoring  Peter,  or  was  it  an 
inadvertence,  or  was  it  amnesia?  Such  questions 
answer  themselves.  The  only  rational  conclusion  is 
that  Peter  was  not  the  founder  of  the  church  and 
was  not  in  Rome  during  this  time. 

(5)  Luke's  writings  in  the  Acts   disprove   the 


ROME— THE  RENOWNED  CHURCH    233 

papal  tradition  that  Peter  founded  the  Roman 
Church.  He  tells  of  Peter  and  his  work  in  Jerusa- 
lem, Samaria,  Lydda,  Joppa,  Csesarea,  Antioch,  and 
never  a  word  about  Peter  being  in  Rome.  The 
phrase  ^' going  through  all  parts'^  (Acts  9 :  32)  taken 
in  its  context  cannot  possibly  be  stretched  to  include 
Rome.  The  ''all  parts''  were  the  territory  traveled 
in  the  brief  time  between  Jerusalem  and  Lydda.  A 
visit  of  Peter  to  Rome,  the  constitution  of  a  church 
there  by  the  distinguished  apostle,  would  have  been 
events  of  the  first  historical  importance.  The  accu- 
rate and  painstaking  Luke  would  not  have  let  it 
escape  him. 

Dionysius  of  Corinth  (171  A.D.)  is  the  first  writer 
who  explicitly  connects  Peter  with  the  planting  of 
the  church  at  Rome.  He  couples  Peter  and  Paul 
in  founding  the  church  at  Rome  as  they  had  done 
previously  the  church  at  Corinth.  Now,  Peter  had 
nothing  to  do  with  planting  the  church  at  Corinth, 
though  some  of  his  partisans  came  there  after  Paul 
founded  it.  Nor  did  Paul  participate  in  planting  the 
church  at  Rome.  These  are  two  errors,  and  the 
statement  that  Peter  collaborated  in  founding  the 
church  at  Rome  is  another  error.  Three  errors  in 
one  statement  show  a  carelessness  as  to  facts  that 
discredits  the  author.  Able  Protestant  scholars  like 
Sanday  and  Neander  are  willing  to  concede  the  pres- 
ence and  death  of  Peter  in  Rome  at  some  uncertain 
date.  I  find  no  satisfactory  evidence  for  his  presence 
there  at  any  time.  Even  if  he  did  visit  the  city  and 
die  there  it  is  as  certain  as  inspiration  that  he  did 
not  plant  the  church. 

The  only  possible  justification  in  the  inspired 
records  for  locating  Peter  in  Rome  is  the  word 
''Babylon''  in  I  Peter  5;  13.     That  word  appears 


234     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

in  the  salutation  of  a  plain  book  of  prose — not  poetry 
or  prophecy.  Revelation  uses  Babylon  as  a  symbol 
for  Rome,  but  Revelation  is  written  in  symbolical 
and  prophetic  language.  It  would  be  incongruous 
for  Peter  to  use  a  symbolic  term,  belonging  to  an 
apocalyptic  vision,  in  the  simple  words  of  a  saluta- 
tion. Those  who  read  the  epistle  would  not  under- 
stand the  symbolic  term  unless  they  had  previously 
become  acquainted  with  the  book  by  John,  in  which 
the  symbolism  occurs.  There  was  a  Jewish  popu- 
lation in  Babylon  and  it  was  perfectly  natural  that 
Peter,  the  apostle  of  the  circumcision,  should  be 
among  them.  The  order  in  which  the  Asiatic  prov- 
inces are  named  (I  Peter  1:1),  from  east  to  west, 
favors  the  literal  Babylon.  "Why  did  not  Paul  who, 
we  know,  wrote  five,  and  possibly  seven,  letters  from 
Rome  use  Babylon  a  single  time?  The  Lord  told 
Paul  three  times  that  he  was  to  see  Rome.  He  told 
Peter  how  he  was  to  die,  but  never  hinted  Rome  as 
the  place  to  him. 

Neither  was  Paul  in  person  the  founder  of  the 
church  in  Rome.  He  announced  a  purpose  to  see 
Rome  about  the  time  he  left  Ephesus  in  the  year 
57  (Acts  19:21).  He  had  never  visited  Rome  at 
the  time  he  wrote  the  book  of  Romans  from  Corinth 
in  the  year  58  (Rom.  1:10),  after  the  church  had 
been  in  existence  perhaps  for  some  years.  Often 
and  long  he  had  wished  to  go  to  them  (1 :  13) .  Many 
times  he  was  hindered  from  carrying  out  his  desires 
(15:22).  The  vastness  of  his  field  of  labors  and 
the  knowledge  that  the  gospel  had  already  struck 
root  in  Rome  had  kept  him  hitherto  from  visiting 
the  capital  (15 :  23).  He  intends  to  go  to  Spain  and 
hopes  to  see  the  brethren  in  Rome  in  passing  through 
(15 :  24).    They  are  requested  to  pray  that  he  ^*may 


EOME— THE  RENOWNED  CHURCH    235 

come  in  joy  to  tliem  (you)  through  the  will  of  God'' 
(15:31f).  Therefore,  Paul  did  not  establish  the 
church,  he  himself  being  the  witness.  He  left  Eome 
after  his  first  trial.  The  idea  of  permanent  papal 
primacy  existing  in  Rome  is  contradicted  by  all  the 
known  facts. 

Who,  then,  did  establish  the  church  in  Rome  !  An- 
swer: In  all  probability  the  converts  and  fellow- 
helpers  of  Paul's  ministry  in  Asia,  Macedonia  and 
Achaia  were  the  evangelists  who  carried  the  good 
news  to  the  Gentile  Romans  and  started  the  church 
in  the  then  world's  capital.  Such  an  explanation  is 
consistent  with  the  known  facts,  (a)  Much  travel 
went  on  in  those  days.  Splendid  roads  facilitated 
travel.  The  prestige  of  Rome  drew  travelers  from 
afar.  It  was  the  most  frequented  of  all  the  cities  of 
the  empire.  The  ease,  safety,  and  rapidity  of  travel 
over  the  greater  part  of  the  Roman  empire  surpassed 
anything  prior  to  the  nineteenth  century.  Movement 
and  circulation  of  people  were  unprecedentedly  free. 
Roman  officials  and  troops  were  constantly  going  and 
coming  to  and  from  the  provinces.  A  constant 
stream  flowed  from  the  eastern  provinces  to  Rome 
draT^Ti  by  commerce,  politics,  pleasure  and  every 
motive  of  ambition  and  service.  There  were  un- 
doubtedly Christians  among  these  crowds.  Inev- 
itably, converts  from  Antioch,  Corinth,  Ephesus — ■ 
the  three  cities  where  he  spent  the  longest  time — 
would  go  to  the  metropolis.  Did  we  have  no  definite 
data  this  situation  is  a  strong  presumptive  argument 
for  a  church  promoted  by  Paul's  converts. 

(b)  Certain  converts  and  fellow-workers  of  Paul's 
elsewhere  were  in  Rome  the  first  time  we  have  evi- 
dence of  a  Christian  group  being  in  that  city. 
Epaenetus,  the  first  convert  under  Paul's  ministry  in 


236     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

the  province  of  Asia  of  which  Ephesus  was  the  capi- 
tal, was  there  (Rom.  16:5).  Aquila  and  Priscilla 
were  presumably  converted  under  Paul  in  Corinth 
on  his  second  journey  and  on  the  third  journey  when 
he  reaches  Corinth  again  they  are  in  Rome  and  a 
church  meets  in  their  house  (vs.  3-5).  Mary,  one  of 
the  six  of  this  name  in  the  New  Testament,  who  had 
bestowed  much  pain  and  effort  on  Paul  in  a  definite 
past  period,  is  there  (v.  6).  Andronicus  and  Junia, 
who  had  shared  one  of  his  imprisonments,  are  there. 
They  were  known  and  honored  by  the  apostles  and 
were  Christians  before  Paul  was  (v.  7).  Amplias, 
for  whom  Paul  had  a  distinctly  Christian  love ;  Ur- 
bane, who  assisted  Paul  in  apostolic  work,  and 
Stachys,  his  beloved,  were  there  (vs.  8,  9).  Apelles, 
a  tried  believer  who  had  been  tested  and  found  true, 
was  there  (v.  10).  Converts  from  Aristobulus' 
household,  possibly  slaves,  were  there  (v.  10).  Hero- 
dion,  the  third  of  his  fellow-countrymen  mentioned 
in  this  sixteenth  chapter,  was  there  (v.  11).  Three 
noble  Christian  women  whom  Paul  had  learned  to 
appreciate  in  other  days  are  there.  Tryphena  and 
Tryphosa  were  still  engaged  in  the  work  of  the  Lord 
while  the  aged  Per  sis  was  disabled.  Speaking  of 
the  men,  Paul  says,  *'My  beloved,"  but  delicately 
omits  the  pronoun  before  the  name  of  Persis  (v.  12). 
Rufus,  whose  mother's  exceeding  kindness  had  so 
endeared  her  to  Paul  that  he  thinks  of  her  as  his 
mother  lalso,  is  there  (v.  13).  Possibly  a  second 
house-church  is  there,  of  whom  the  best  known  mem- 
bers were  five  names  familiar  to  Paul  (v.  14).  Pos- 
sibly a  third  house-church  is  there,  of  whom  ^ve 
well-known  members,  three  men  and  two  women,  are 
known  to  Paul  (v.  15).    At  any  and  all  events  there 


ROME— THE  RENOWNED  CHURCH    237 

are  certainly  enough  of  Paulas  fellow- workers  and 
former  members  in  Rome  in  the  year  58  to  account 
for  the  house-churches  and  the  central,  local  church 
there.  Indeed,  these  Christians  would  naturally  and 
inevitably  form  themselves  into  a  church.  They  were 
sufficiently  numerous  and  zealous.  The  natural 
thing  for  them  to  do  was  to  organize  a  church. 

2.  Mixed  membership.  The  church  was  composed 
of  Jews  and  Gentiles  with  a  predominance  of  the 
Gentile  element.  Jews  from  Pontus  and  Tarsus 
were  representatives  of  a  considerable  number  of 
their  race  who  belonged  to  this  church.  Baur  is  ex- 
treme in  his  claims  of  a  Jewish  membership  com- 
parable to  that  in  Galatia.  He  dwells  too  much  on 
the  Jewish-sounding  argument.  It  is  enough  to  say 
that  a  creditable  proportion  of  the  church  were 
Jews.  Paul  had  them  in  mind  when  he  said:  ^*I 
speak  to  men  who  know  the  law."  They  were  in  a 
minority  and  Paul  asks  that  they  be  treated  with 
consideration.  They  were  turbulent  and  needed  to 
be  warned  to  keep  the  peace.  They  had  scruples 
about  keeping  days  and  it  was  necessary  to  advise 
those  whose  faith  was  robust  not  to  despise  the 
scrupulous  and  vice  versa. 

However,  the  Gentiles  were  in  a  majority.  They 
included  Latins  like  Julia  and  Greeks  like  Olympas. 
Broadly  speaking,  it  was  a  Gentile  church.  This 
is  evident  from  Eomans  11 :  13 :  *'But  I  am  speaking 
to  you  Gentiles.  Inasmuch  then  as  I  am  an  apostle 
to  the  Gentiles,  I  glorify  my  ministry.''  Further- 
more, Paul  numbers  this  church  among  the  Gentile 
churches  (1:5-7);  deduces  his  obligation  to  preach 
to  them  from  his  mission  to  the  Gentiles  (1: 13-15), 
and  apologizes  for  his  earnestness  by  an  appeal  to 


238     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

his  commission  to  act  as  a  priest  who  presents  the 
Gentiles  on  the  altar  as  an  offering  to  God  (15: 
14-16). 

The  chasm  which  separated  these  two  races  was 
wider  than  that  which  divides  the  whites  and  blacks 
in  the  South.  Grace  bridged  that  chasm.  Christ 
pulled  down  the  middle  wall  of  partition  in  Rome. 
Jew  and  Gentile,  master  and  slave,  cultured  and  un- 
educated, high  and  low,  were  on  a  religious  equality 
in  that  Christian  society.  In  the  days  of  the  old 
South  similar  conditions  obtained.  Two-thirds  of 
the  membership  of  the  church  of  which  I  am  pastor 
were  negroes  in  the  forties  of  the  last  century.  The 
church  of  which  my  mother  was  a  member  in  Texas 
had  on  its  roll  a  colored  woman — Aunt  Mutta.  I 
can  see  her  mellow  countenance  now  as  she  sat  in  her 
seat  regularly  in  the  house  of  God,  respected  and 
loved  by  every  white  member  of  the  church. 

''Uncle  Tom's  Cabin''  portrayed  to  the  world  a 
perverted  and  false  picture  of  the  relations  generally 
between  the  two  races  in  the  South.  There  are  two 
graves  at  Lexington,  Virginia,  which  I  wish  all  men 
could  see.  Lexington  is  noted  as  the  burial  place 
of  our  two  immortal  and  stainless  chieftains,  our 
twin  heroes  of  constancy  and  courage,  Lee  and  Jack- 
son. Lee's  body  rests  in  the  Memorial  Chapel  of 
Washington  and  Lee  University.  Jackson's  remains 
are  in  the  cemetery.  On  the  left  of  the  gate  as  you 
enter  that  cemetery  is  the  grave  of  a  white  man, 
over  which  is  a  marble  slab  on  which  is  inscribed; 
' '  Erected  to  his  memory  by  his  former  slave. ' '  Just 
up  the  walk,  on  the  right  and  under  the  shadow  of 
Jackson's  monument,  is  the  grave  of  a  colored  man 
in  the  lot  of  a  white  family,  and  over  that  grave  is 
a  monument  on  which  is  inscribed :    ''He  was  loved, 


ROME— THE  RENOWNED  CHURCH    239 

honored  and  trusted  by  three  generations."  No  one 
would  bring  back  slavery;  but  if  I  could  reach  into 
the  past  and  bring  back  the  mutual  love  and  respect 
between  the  Christians  of  both  races  in  the  South  I 
could  die  in  peace. 

3.  Social  standing.  Among  the  mixed  member- 
ship were  those  of  education  and  rank.  Philologus 
was  a  Greek  with  a  degree  of  culture.  Paul  an- 
nounced his  readiness  to  preach  the  gospel  in  Rome 
to  the  cultured  and  educated  as  well  as  the  uncouth 
and  uneducated.  In  general  the  experience  of  early 
Christianity  was  that  **not  many  wise  men  after 
the  flesh,  not  many  mighty,  not  many  noble''  were 
saved.  Rome  was  an  exception  to  the  rule.  Paul 
was  going  there  to  pay  his  gospel  debt  to  *'the  wise'' 
as  well  as  to  ^ '  the  foolish. ' '  He  informed  the  Philip- 
pians  that  an  impression  for  Christ  had  been  made 
in  all  the  Praetorium.  Saints  from  Caesar's  house- 
hold joined  him  in  salutations.  Pomponia  Graecina, 
wife  of  Aulus  Plantius,  the  conqueror  of  Britain  and 
a  member  of  the  highest  society,  was  a  Christian. 
In  the  year  57  she  was  sent  to  her  husband  and  rela- 
tives to  be  tried  for  the  ^*foreign  superstition"  and 
was  acquitted.  The  second  m.an  in  the  empire,  Fla- 
vins Clemens,  confessed  Christ  before  the  end  of 
the  first  century.  Thereafter,  it  is  probable  that 
Christian  senators  were  always  members  of  the 
church.  A  universal  gospel  proclaimed  in  the  uni- 
versal city  reached  those  in  high  station.  The  hun- 
griest, most  impoverished  and  most  neglected  souls 
in  a  community  are  frequently  the  rich  and  elite. 
Our  gospel  has  a  message  for  them.  They  need  the 
comfort,  salvation  and  idealism  of  Christ.  We 
wrong  them,  hurt  the  kingdom  and  dishonor  our 
Lord,  when  we  leave  them  unreached  and  unshep- 


240     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

herded.  The  church  which  does  so  lends  credence 
to  Celsus'  scorn. 

4.  Developed  doctrine.  This  church  was  well  ad- 
vanced in  spiritual  understanding  (Eom.  1:12;  15: 
14f).  It  was  no  insincere  compliment,  though  it  was 
a  specimen  of  consummate  tact,  when  Paul  says  they 
may  comfort,  cheer  and  help  him.  His  contemplated 
visit  would  be  mutually  beneficial  (Rom.  l:llf). 
No  other  church  was  sufficiently  developed  in  the 
mysteries  of  the  faith  to  render  such  reflex  service 
to  the  apostle.  Apart  from  PauPs  teaching,  they 
were  filled  with  all  knowledge  and  competent  to  in- 
struct one  another.  Christian  commonplaces  were 
out  of  place  in  a  letter  to  them.  Fundamental  doc- 
trines— His  deity  and  atoning  death — are  known  and 
accepted.  Hence  these  elemental  and  essential 
truths,  stated  and  proved  elsewhere,  are  assumed. 

The  presence  of  Aquila  and  Priscilla  largely  ac- 
counts for  the  indoctrination  of  these  believers. 
They  had  expounded  to  a  gifted  young  preacher  in 
Ephesus  the  way  of  God  more  perfectly.  They  used 
every  opportunity  in  Rome  to  instruct  and  edify  the 
Baints.  The  saints  were  prepared  to  appreciate  a 
document  which  fathoms  greater  depths  of  doctrine 
than  had  been  sounded  before.  We  are  more  prone 
to  take  too  much  than  too  little  knowledge  for 
granted  by  a  congregation.  The  church  at  Rome, 
however,  has  its  successors  in  churches  here  and 
there,  well  rounded  and  deeply  rooted  in  doctrines. 
An  evangelist  was  conducting  services  in  such  a 
church.  Evidently  he  came  from  an  environment 
hostile  to  the  first  principles  of  Christianity.  He 
preached  several  days  to  prove  that  Moses  wrote  the 
Pentateuch,  that  the  whale  swallowed  Jonah,  that 
the  Bible  was  inspired.    The  people  were  respectful, 


ROME— THE  RENOWNED  CHURCH    241 

but  eager  for  something  different.  He  inquired  of 
the  pastor :  '  *  What  is  the  trouble  with  my  sermons  ? 
I  do  not  seem  to  be  getting  anywhere. ' '  The  pastor 
answered  kindly:  ^^This  church  does  not  need  to 
be  convinced  on  the  subjects  you  have  presented. 
Scarcely  one  of  them  disbelieves.  In  this  pulpit 
you  may  safely  take  for  granted  the  things  you  have 
so  ably  argued. ' '  'He  did  so  and  a  ^acious  awaken- 
ing resulted. 

5.  Famous,  faith.  Their  faith,  their  Christianity, 
was  proclaimed  through  the  whole  world  (1:8). 
This  reference  doubtless  is  only  to  the  intercourse 
between  Christians  and,  to  be  sure,  is  limited  to  the 
then  known  world.  Whittled  down  to  a  minimum, 
the  meaning  is  that  Christianity  was  thus  early  (58) 
widely  diffused,  and  was  known  wherever  Christian- 
ity had  spread  the  character  of  this  church.  Thessa- 
lonica  became  a  pattern  to  all  the  believers  through- 
out Macedonia  and  of  Greece  (I  Thess.  1:7).  Phil- 
ippi  was  an  inspiring  example  in  liberality  to  the 
churches  in  the  Peloponessus  (II  Cor.  8: 1-7).  Cor- 
inth's forwardness  in  cooperation  was  Paul's  habit- 
ual boast  among  the  churches  in  northern  Achaia 
(II  Cor.  9:2f).  The  reputation  of  the  church  in 
Rome  was  more  extensive  than  any  or  all  of  these.  It 
was  a  thing  of  general  interest  and  notoriety  among 
all  the  followers  of  Jesus,  not  only  where  Paul  had 
evangelized,  but  also  where  the  apostles  and  converts 
from  Pentecost  had  evangelized.  In  Palestine  and 
Egypt,  in  Greece  and  Rome,  the  faith  of  this  church 
was  talked  about.  It  was  the  world-renowned 
church. 

Situated  in  the  world's  capital,  its  opportunity 
to  be  known  was  better  than  that  of  any  other  church. 
*  *  A  city  set  on  a  hill  cannot  be  hid. ' '    Travelers  from 


242     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

every  quarter  of  tlie  empire  went  to  Kome.  Chris- 
tians among  tliem  would  meet  and  converse  with 
their  brethren  in  Rome.  Returning  to  their  homes, 
they  would  convey  to  others  information  about  the 
church  in  Rome.  City  churches,  particularly  in  the 
commercial  and  governmental  cities,  are  visited  in 
the  course  of  a  few  years  by  brethren  who  take 
away  favorable  or  unfavorable  impressions  and 
reports. 

Paul  was  discriminating  in  his  judgments.  He 
corroborates  the  opinion  of  his  contemporary  Chris- 
tians about  the  church  at  Rome.  Let  me  convey  his 
thought  by  paraphrasing  the  first  clause  of  Romans 
15 :  14:  *^I  myself  also  have  the  well-grounded  con- 
viction of  you,  as  a  body  of  believers,  that  you  are 
brimful  of  excellence/'  He  used  the  same  word  (Gal. 
5 :  22)  in  enumerating  the  fruits  borne  by  the  Spirit; 
also  (Eph.  5:9)  in  contrasting  light  and  dark- 
ness where  the  effect  of  the  light  is  seen  in  every  kind 
of  excellence ;  also  in  II  Thessalonians  1 :  11,  where 
he  prays  God  to  gratify  their  desire  for  what  is  ex- 
cellent. Paul  was  a  big  man — big  in  the  truest  sense, 
in  sympathy,  in  appreciation,  in  magnanimity,  and 
in  heart.  He  thanked  God  through  Jesus  Christ  for 
a  church  more  distinguished  than  any  of  his  own; 
he  unceasingly  mentioned  them  in  his  prayers.  He 
was  great  enough  to  rejoice  in  the  existence  of  a 
church  whose  reputation  outstripped  that  to  which 
he  was  then  preaching. 

Paul's  arrival  in  Rome,  as  a  prisoner,  three  or 
four  years  later,  enhanced  the  reputation  of  that 
church.  The  whole  city  talked  about  the  prisoner 
and  his  approaching  trial.  Letters  were  dispatched 
by  him  to  Christians  in  the  east.  The  star  of  in- 
fluence which  moved  from  Jerusalem  to  Antioch  now 


ROME— THE  RENOWNED  CHURCH    243 

moved  to  Rome.  Henceforth  that  church  has  the 
leadership. 

6.  Revealed  righteousness.  This  renowned  church 
furnished  Paul  the  opportunity  for  the  longest,  most 
logical  and  forceful  of  his  epistles.  He  knew  he  had 
not  attained  unto  perfection  and  neither  had  they. 
Enlightened  though  they  be,  he  could  impart  to  them 
some  spiritual  gift.  Eventually  arrived  in  Rome 
he  paid  his  debt  in  the  gospel  first  to  the  Jews.  They 
admitted  that  this  sect  was  spoken  against  wherever 
the  Jews  met.  They  took  their  final  leave  of  Paul 
in  a  way  consistent  with  their  national  psychology 
and  as  predicted  by  Isaiah — Shearing  they  did  not 
understand,  seeing  they  did  not  perceive,  deaf  and 
blind  they  would  not  be  healed.  For  fully  two  years 
in  a  hired  house  of  his  own,  without  let  or  hindrance, 
he  preached  the  kingdom  of  God  and  taught  the 
things  concerning  the  Lord  Jesus  Christ.  Prior  to 
that  delayed  oral  discourse,  Paul  communicated  to 
them  in  writing  advanced  theological  views,  which 
are  as  fresh  and  lappropriate  now  as  the  timely 
editorials,  not  yet  dry  from  the  press  of  America's 
greatest  daily  newspaper. 

The  theme  of  his  letter  is  a  revealed  righteous- 
ness. The  theme  is  unfolded  in  the  plan  of  salva- 
tion (1: 18 — 8:39)  and  the  practical  bearing  of  the 
truths  of  salvation  upon  choice,  life  and  conduct  (9 : 
1;  15:13).  All  in  the  epistle  from  the  end  of  the 
personal  items  (1:15)  to  the  beginning  of  the  con- 
cluding personal  items  (15 :  14)  can  be  grouped  either 
under  the  unfolding  of  the  plan  or  the  application 
of  the  principles. 

1)  The  unfolding  of  the  plan  (1:18;  8:  39).  The 
gospel  is  the  power  of  God  unto  salvation,  univer- 
sally available  through  faiths    Thatds,  theigood  news 


2U     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

is  the  dynamic  of  God;  (1)  Whose  intent  is  salva- 
tion; (2)  whose  extent  is  *' every  one;''  (3)  whose 
condition  is  faith.  Salvation  is  treated  in  a  two- 
fold aspect,  justification  and  sanctification. 

(1)  Justification  (1: 18;  4:  25).  (a)  It  is  not  by 
legalism,  for  guilt  and  condemnation  are  universal. 
The  w^rath  of  God  abides  upon  the  Gentiles  because 
they  refused  the  light  given  to  them  in  conscience  and 
nature,  and  sank  into  deep  depravity.  The  judgment 
of  God  is  upon  the  Jews  in  proportion  to  their  su- 
perior light  in  the  Scriptures.  They  obeyed  not  the 
spirit  of  the  law,  incurred  additional  guilt  in  teach- 
ing what  they  did  not  practice,  substituted  circum- 
cision of  the  flesh  for  circumcision  of  the  heart,  and 
like  the  Gentiles  are  under  sin  and  had  missed  the 
purpose  of  the  law  which  was  to  convict  of  sin. 
Therefore,  legalism  as  a  method  of  justification  is  a 
failure,  (b)  It  is  by  grace  through  righteousness  of 
faith,  available  alike  to  Jews  and  Gentiles.  The 
character  of  this  method  is  witnessed  by  the  Old  Tes- 
tament, is  apart  from  law,  is  through  faith,  is  avail- 
able to  all,  is  needed  by  all,  and  is  distinctly  a  free 
gift.  The  highest  expression  of  this  grace  is  the 
propitiatory  sacrifice  of  Christ.  God  provided  the 
propitiation  in  such  a  manner  as  to  reconcile  His 
righteousness  and  the  sinner's  justification.  The 
plan  condemns  Jewish  pride  and  exclusiveness  and 
is  confirmed  by  the  Scriptures  and,  particularly,  by 
the  case  of  Abraham. 

(2)  Sanctification  (5:1;  8:39).^  (a)  Salvation, 
as  based  upon  this  method  of  justification,  is  com- 
pleted in  sanctification.  It  is  by  faith.  The  bene- 
ficiaries of  such  a  gift  should  appreciate  their  state 
and  be  confident  of  its  consummation.    God's  trying 

mieans  of  discipline  should  be  embraced  gladly.    The 


KOME— THE  RENOWNED  CHURCH    245 

completion  of  our  salvation  in  sanctification  is  as- 
sured by  Christ's  sacrifice  for  us  as  rebels.  It  is 
assured,  further,  by  the  superiority  of  the  redemp- 
tion in  Christ  over  the  loss  in  Adam,  (b)  This 
method  encourages  not  sin  but  its  abandonment.  It 
effects  a  change  in  personal  relationship  which  in- 
volves a  life  of  righteousness  with  Christ  and  death 
to  sin.  This  is  portrayed  in  baptism,  (c)  The  law 
failed  as  an  agency  of  sanctification.  The  believer 
is  dead  to  the  law  and  is  in  a  fruitful  union  with 
Christ.  The  law  was  good  but  unavailing  in  produc- 
ing good  works.  It  aggravated  the  presence  of  sin. 
The  only  efficacy  is  in  a  personal  relation  to  Jesus. 
Christ  implants  a  holy  disposition.  His  resurrection 
guarantees  renovation  and  resurrection.  The  Spirit 
bears  witness  to  the  believers'  sonship  and  heirship 
and  prompts  and  guides  to  hopeful  longing  and  right- 
eous supplication.  The  elect  of  God,  predestined 
to  be  called,  justified,  sanctified  and  glorified  are  in 
a  blessed  state  of  security. 

2)  The  bearing  of  these  truths  upon  choice,  life, 
and  conduct  (9:1;  15:13).  Paul  grieves  over  the 
apostasy  and  consequent  rejection  of  the  Jews.  (1) 
God  was  not  blamable  for  the  situation.  He  kept 
His  word  strictly  according  to  His  sovereign  prom- 
ise. (2)  The  Jews  were  to  blame;  for  their  rejec- 
tion was  caused  by  their  self-righteous  unbelief.  (3) 
Their  rejection  was  not  complete.  It  was  partial, 
temporary  and  conditional.  God's  wisdom  and 
knowledge  are  supreme.  They  are  exhorted  to  con- 
duct becoming  a  Christian,  (a)  As  a  child  of  God 
(12 :  If),  (b)  As  a  member  of  the  church  (12 :  3-21). 
(c)  As  a  citizen  (13:1-7).  (d)  As  a  member  of 
society  (13:8-10).  (e)  As  one  who  expects  the 
judgment  (13:11-14). 


246     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

In  non-essentials  no  one  has  a  right  to  interfere 
mth  another;  but  one  is  under  obligation  to  self- 
restraint  for  the  sake  of  others  on  the  basis  of  love 
and  edification.  Well  did  Coleridge  call  this  mas- 
terly argument '  ^  the  prof  oundest  work  in  existence. ' ' 

7.  Pitiless  persecution.  At  the  outset,  toleration 
was  the  policy  of  the  empire  toward  Christianity. 
The  Eomans  interpreted  Christianity  as  a  phase  of 
Judaism,  subject  to  the  discipline  of  the  synagogue, 
but  entitled  to  the  protection  of  the  State.  Gallio 
refused  to  hear  questions  about  Jewish  law;  Festus 
did  his  utmost  to  avoid  similar  questions;  the 
Asiarchs  interposed  to  prevent  further  violence  at 
Ephesus;  the  recorder  invoked  the  fear  of  Roman 
power  to  quiet  and  disperse  the  rabble,  and  the 
Greek  magistrates  at  Thessalonica  accepted  bail  in 
a  case  where  treason  was  the  charge.  The  Jews 
perceived  that  Christianity  was  not  a  Jewish  reli- 
gion. Alexander  was  put  forward  by  them  at  Ephe- 
sus to  exculpate  them  from  any  responsibility  for  the 
new  preaching.  The  Jews  were  the  first  persecutors 
of  Christians.  Stephen  and  James  were  killed  by 
them  and  many  others  imprisoned  and  beaten. 
Stated  succinctly,  the  Romans  did  not  persecute  the 
Christians  because  they  thought  they  were  Jews; 
the  Jews  persecuted  the  Christians  because  they 
knew  they  were  not  Jews. 

Just  as  soon  as  it  dawned  upon  the  government 
that  Christians  were  not  a  Jewish  sect,  that  one  did 
not  have  to  be  circumcised  to  be  a  Christian,  the 
Christians  became  subject  to  the  penalties  of  an  un- 
authorized religion.  This  change  occurred  between 
Paul's  appeal  to  Caesar,  when  the  empire  protected 
him  as  a  citizen,  and  his  second  imprisonment  when 
the  empire  persecuted  him  as  a  Christian.    In  that 


ROME— THE  EENOWNED  CHURCH    247 

interval  of  time  tlie  Roman  authorities  and  heathen 
populace  discovered  that  Christianity  was  a  religion 
different  from  Judaism;  that  it  was  a  sect  and  not 
a  national  religion.  This  discovery  resulted  in  re- 
moving the  shield  of  protection,  extended  a  national 
system  of  worship,  and  placed  Christianity  in  the 
category  of  illegal  religions. 

The  manner  of  life  and  worship  of  the  Christian 
lent  itself  to  misunderstanding  and  misrepresenta- 
tion. Their  evangelistic  zeal  won  converts,  and 
proselytism  was  forbidden  by  Eoman  law.  They  or- 
ganized themselves  into  societies  and  that  was  for- 
bidden by  Roman  law.  They  held  unlicensed  meet- 
ings and  that  was  forbidden  by  Roman  law.  They 
abstained  from  worldly  pleasures  and  were  thought 
of  as  being  unsocial.  They  observed  the  Lord's 
Supper  among  themselves  at  night  and  were  sus- 
pected of  immorality.  They  used  no  images  and 
were  charged  with  atheism.  They  would  worship 
none  but  Jesus  and  were  thus  irreverent  toward 
Cassar,  later  worshiped  as  a  god.  All  this  led  to 
the  persecution  of  the  church  at  Rome.  Jewish  per- 
secution was  prompted  by  religious  zeal  or  intol- 
erance; Roman  persecution  was  prompted  by  per- 
sonal spite  and  by  political  motives — a  desire  to 
suppress  a  divisive,  isolated,  transforming  religion. 
The  church  in  Rome  was  growing  too  rapidly,  and 
its  influence  prevailing  too  extensively  for  the  com- 
fort of  the  emperor. 

The  first  marked  enmity  was  the  persecution  under 
Nero.  He  was  the  adopted  son  of  Claudius  (the 
emperor  who  expelled  Aquila  and  Priscilla)  and 
married  Claudius '  daughter,  Octavia.  His  reign  be- 
gan in  54  and  ended  in  68  by  his  suicide  in  the  thirty- 
first  year  of  his  age.    He  was  the  last  of  the  Caesars. 


248     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

Nero  was  popular  with  the  masses.  He  who  keeps 
down  taxes  is  forgiven  many  faults.  Nero  did  this 
and  also  ruled  the  provinces  without  oppression. 
He  was  something  of  a  poet,  a  musician,  and  a  re- 
citer. His  temper  was  that  of  a  spoiled  boy.  His 
manner  was  that  of  a  cabaret  singer.  His  conduct 
w^as  that  of  a  clown.  Rome  knew  immoral  emperors, 
but  Nero  presented  the  phenomenon  of  an  emperor 
utterly  devoid  of  dignity.  Bad  as  Rome  was,  the 
populace  was  shocked  when  the  year  after  Paul 
wrote  Romans  Nero  had  his  mother,  Agrippina, 
murdered.  She  was  a  detestable  woman  and  had 
poisoned  Claudius ;  nevertheless,  matricide  is  an  ab- 
horrent crime  among  even  the  meanest  people.  Re- 
pudiation of  his  wife  followed  the  death  of  his 
mother  by  three  years.  Two  years  later,  July  64,  a 
destructive  fire  devastated  ten  of  the  fourteen  quar- 
ters of  Rome  and  left  thousands  homeless.  The 
monuments  of  Grecian  art  and  Roman  valor,  the 
trophies  of  the  Punic  and  Gallic  wars,  the  holiest 
temples  and  handsomest  palaces  were  swept  away 
in  the  holocaust.  The  voice  of  rumor  accused  Nero, 
probably  falsely,  as  being  the  incendiary  of  his  own 
capital.  His  conduct  during  the  calamitous  confla- 
gration gave  weight  to  the  suspicion;  he  was  heart- 
less enough  to  play  the  accompaniment  of  the  fire 
to  the  tune  of  the  ^'Burning  of  Troy."  Popular 
favor  turned  from  him. 

Nero,  in  order  to  divert  suspicion  and  regain  his 
waning  prestige,  accused  the  Christians  of  burning 
Rome.  They  had  predicted  that  the  world  would  be 
destroyed  by  fire.  Were  not  these  miscreants  capa- 
ble of  attempting  to  fulfill  their  own  prophecy  by 
kindling  the  fire  I  So  the  masses  thought.  There- 
fore, Nero  put  the  Christians  in  his  own  place  as 


ROME— THE  RENOWNED  CHURCH  249 

culprits  and  tortured  them  beyond  what  even  the 
Maccabees  had  suffered  in  the  inter-Biblical  period. 
Tacitus  tells  that  the  Christians  "were  dressed  up 
in  the  skins  of  beasts  to  perish  either  by  the  worry- 
ing of  dogs  or  on  crosses  or  by  fire,  or  when  the 
daylight  failed,  they  were  burnt  to  serv^e  as  lights 
by  nights.  Nero  had  thrown  open  his  gardens  for 
that  spectacle,  and  was  giving  a  circus  performance, 
joining  the  rabble  in  a  jockey's  dress  or  driving  a 
chariot. ' ' 

The  charges  upon  which  these  Christians  were 
punished  were:  (1)  Arson.  (2)  Hatred  of  the  hu- 
man race.  The  people  endorsed  the  punishment  of 
Christians ;  but  when  Nero  turned  the  executions  into 
a  vulgar  pantomime  of  personal  spite  and  vengeance 
the  public  abhorrence  was  changed  into  commisera- 
tion. Nero  had  overleaped  himself,  lost  his  follow- 
ing, and  finally  ended  his  miserable  existence  by  his 
own  hand.  Persecution,  once  started  by  the  state  in 
Rome,  spread  throughout  the  empire.  It  was  ram- 
pant in  the  province  of  Asia.  Read  John's  brief 
letters  to  the  seven  churches  for  a  sidelight  on  this 
persecution.  There  was  "patience"  at  Ephesus, 
"tribulation''  at  Smyrna,  Antipas  was  a  martyr  at 
Pergamos  and  John  himself  was  exiled  on  Patmos. 
Paul,  the  most  illustrious  victim,  was  beheaded  by 
Nero  just  outside  the  walls  of  Rome  on  the  road  to 
Ostia.  The  internecine  strife  had  ended  the  earthly 
career  of  the  intellectual  and  moral  giant  of  the 
times.  Thousands  of  Christians  suffered  martyrdom 
under  this  CaBsarean  tyrant — the  first  and  last  of 
the  Julian  lineage  to  persecute  the  Christians. 
Galba,  Otho  and  Vitellius  successively  rose  to  the 
throne,  but  their  combined  terms  were  only  one  year. 

A  new  line  of  emperors — the  Flavii — began  with 


250     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

Vespasian,  the  emperor  of  the  simple  life  and  law  en- 
forcement, who  tried  to  rule  by  means  of  the  senate. 
For  one  hundred  years  Kome  was  governed  by  good 
emperors,  with  only  the  exception  of  Domitian,  and 
the  people  were  prosperous  and  happy.  Titus,  Ves- 
pasian's son,  destroyed  Jerusalem  70  A.D.  Domi- 
tian, his  brother,  banished  his  own  niece,  Domitilla, 
and  put  to  death  her  husband.  Flavins  Clemens,  his 
cousin  and  former  colleague  in  the  consulship,  for 
no  other  reason  than  that  they  were  Christians. 
They  were  both  members  of  the  church  in  Eome. 
Under  Domitian 's  capricious  terrorism  the  apostolic 
age  came  to  an  end.  The  sub-apostolic  age  began — 
the  obscurest  period  of  church  history. 

8.  Heroic  history.  Transporting  ourselves  to 
Eome  at  the  end  of  the  first  century  and  surveying 
the  field  of  Christian  progress,  two  facts  are  appar- 
ent and  impressive.  (1)  the  fortitude  of  the  Chris- 
tians. The  annals  of  persecution  reveal  their  hero- 
ism burning  more  brightly  than  the  flames  which 
consumed  them  in  Nero's  garden.  Their  inflexible 
constancy  in  the  defense  of  their  cause  rendered 
them  insensible  to  death  and  tortures.  Not  to  speak 
of  the  heroism  of  later  martyrs  like  Cyprian,  Poly- 
carp,  Ignatius,  Epagathus,  Polycrates,  Thraseas, 
Segaris,  Carpus,  Popylus,  and  Blandina,  we  may 
take  the  spirit  of  Paul  as  the  inspiration  of  the  Chris- 
tians in  general.  Awaiting  the  executioner's  ax,  he 
was  cheerful,  even  triumphant.  Almost  the  last 
words  we  have  from  him  are :  ^'I  am  already  being 
offered  and  the  time  of  my  departure  is  at  hand.  I 
have  fought  the  good  fight,  I  have  finished  the  course, 
I  have  kept  the  faith ;  henceforth  there  is  laid  up  for 
me  the  crown  of  righteousness,  which  the  Lord,  the 
righteous  judge,  will  give  me  at  that  day."     That 


ROME— THE  RENOWNED  CHURCH    251 

was  the  context  in  which  he  exhorted,  *' suffer  hard- 
ship.'' 

The  heroes  and  heroines  of  the  faith  abandoned 
hope  of  living  down  the  slanders,  or  of  successfully 
appealing  to  the  State,  but  they  did  not  wince.  They 
died  in  the  confidence  of  their  cause  and  in  the  ap- 
peal to  a  higher  tribunal,  an  inerrant  justice,  an  in- 
escapable vengeance.  Their  heroism  even  outshone 
that  of  the  Waldenses  which  inspired  that  deathless 
sonnet  of  Milton,  descriptive  of  their  wrongs  and 
intrepidity,  their  sufferings  and  rewards. 

*^ Avenge,  0  Lord,  thy  slaughtered  saints,  whose 
bones 

Lie  scattered  on  the  Alpine  mountains  cold; 

Ev'n  them  who  kept  thy  truth  so  pure  of  old, 
When  all  our  fathers  worship'd  stocks  and  stones, 
Forget  not:  in  thy  book  record  their  groans, 

"Who  were  thy  sheep,  and  in  their  ancient  fold 

Slain  by  the  bloody  Piedmontese,  that  roll'd 
Mother  with  infant  down  the  rocks.    Their  moans 
The  vales  redoubled  to  the  hills,  and  they 

To  heav'n.  Their  martyr 'd  blood  and  ashes  sow 
O'er  all  th'  Italian  fields,  where  still  doth  sway 

The  triple  Tyrant ;  that  from  these  may  grow 
A  hundred-fold,  who  having  learn  'd  thy  way 

Early  may  fly  the  Babylonian  woe." 

(2)  The  wide  diffusion  of  Christianity.  Less  than 
forty  years  after  Jesus  was  crucified  sufficed  for 
Christianity  to  penetrate  every  corner  of  the  then 
known  world.  Paul  wrote  from  Rome  that  the  gos- 
pel ''was  preached  in  the  whole  creation  which  is 
under  heaven"  (Col.  1:22).  History  presents  no 
parallel  to  the  rapid  growth  and  wide  diffusion  of 
the  gospel  in  apostolic  times.     Paul  and  his  com- 


252     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

panions  traversed  classic  ground  with  tlie  tread  of 
conquerors.  Cities  of  pagan  worship,  of  classic 
learning,  of  commercial  prominence  and  of  political 
renown  heard  the  gospel.  Christianity  seized  the 
cities  and  overflowed  into  the  surrounding  towns 
and  country  districts.  It  prevailed  among  the  most 
enlightened  as  well  as  the  barbarous.  This,  too,  in 
an  illustrious  age;  an  age  celebrated  in  story  and 
immortalized  in  song;  an  age  distinguished  for  its 
constellation  of  poets,  philosophers,  orators,  and 
statesmen;  an  age  eminent  for  its  inquisitive  re- 
searches, its  ingenious  disputations,  its  vast  and 
varied  erudition,  its  bold  speculation,  its  unfettered 
freedom  of  thought. 

Apostolic  Christianity,  failing  to  satisfy  the  tem- 
poral ambitions  of  the  Jews,  containing  an  innate 
off ensiveness  to  human  pride,  proclaiming  a  doctrine 
of  absurdity  to  the  enlightened  pagan,  offering  no 
material  rewards  to  its  adherents,  demanding  the 
highest  morals  in  its  votaries,  insisting  upon  an  un- 
worldly spirituality,  devoid  of  every  charm  that 
would  attract  the  vulgar,  uncompromising  in  its  op- 
position to  false  religions  and  philosophies,  encoun- 
tering the  bitterest  opposition  and  persecution  from 
the  Jews,  and  finally  outlawed  by  the  empire,  moved 
out  and  on  with  silent  irresistible  force  across  seas 
and  continents  until  the  banner  of  the  cross  floated 
from  the  dome  of  the  mistress  of  the  world. 

The  infidel.  Gibbon,  in  eloquent  lines  states  an 
historical  fact,  for  which,  however,  his  five  secondary 
causes  fail  to  account:  ** While  that  great  body 
(the  Roman  empire)  was  invaded  by  open  violence, 
or  undermined  by  slow  decay,  a  pure  and  humble 
religion  gently  insinuated  itself  into  the  minds  of 


ROME— THE  RENOWNED  CHURCH    253 

men,  grew  up  in  silence  and  obscurity,  derived  new 
vigor  from  opposition,  and  finally  erected  the  tri- 
umphant banner  of  the  cross  on  the  ruins  of  the 
capitol."  Instead  of  dexterously  eluding  or  spe- 
ciously conceding  the  supernatural  element  in  Chris- 
tianity, one  wonders  how  a  logical  mind  which  con- 
tained the  vast  amount  of  information  that  Gibbon 
possessed  could  escape  the  conclusion  and  confes- 
sion that  this  religion  was  of  divine  origin  and 
power. 

9.  Corrupted  church.  Before  the  death  of  the 
last  apostle,  Christian  groups  were  scattered  over 
the  country  from  Spain  to  the  Euphrates.  There 
was  marked  variety.  No  two  churches  were  exactly 
alike.  Jerusalem  was  Jewish  and  conservative; 
Antioch  was  Gentilic  and  progressive;  Galatia  was 
reactionary;  Philippi  was  buoyant  and  warm- 
hearted; Thessalonica  was  dreamy  and  impractical; 
Corinth  was  engrossed  and  disturbed  with  internal 
problems;  Colosse  was  ascetic  and  heretical;  Eome 
was  sane  and  heroic.  Such  diversity  was  inevitable 
where  the  environment  was  so  different,  human  na- 
ture so  complex,  and  thought  so  free.  Paul  showed 
no  aversion  to  variety.  He  made  no  attempt  to  cast 
the  churches  in  a  common  mold  like  tallow  candles. 
Error  which  stultified  his  preaching,  like  circum- 
cision, the  denial  of  the  resurrection,  or  the  person 
of  our  Lord,  the  perversion  of  the  Lord's  Supper, 
personal  immorality  and  corporate  disorders,  he 
did  indeed  endeavor  to  check ;  but  he  had  little  to  do 
with  the  ordinary  government  of  the  churches. 

The  uniformity  in  faith  and  practice  among  these 
churches  was  even  more  remarkable  than  the  variety 
of  their  features.    They  recognized  Jesus  as  their 


254     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

Lord,  observed  the  two  rites  of  baptism  and  tbe  sup- 
per, professed  obedience  to  His  commands,  partici- 
pated in  cooperative  beneficences,  exemplified  fra- 
ternal equality  among  members  and  enjoyed  au- 
tonomous govermnent.  Gibbon  says:  *'The  few 
Avlio  have  pursued  this  inquiry  with  more  candor  and 
impartiality  are  of  opinion  that  the  apostles  declined 
the  office  of  legislation,  and  rather  chose  to  endure 
some  partial  scandals  aiid  divisions,  than  to  exclude 
the  Christians  of  a  future  age  from  the  liberty  of 
varying  their  forms  of  ecclesiastical  government  ac- 
cording to  the  changes  of  times  and  circumstances/' 
"With  Gibbon's  statement  of  historic  fact  one  must 
heartily  agree ;  but  one  must  dissent  from  his  infer- 
ence which,  though  substantiated  by  the  course  of 
succeeding  ages,  is  without  warrant  in  the  New  Tes- 
tament. 

The  variations  in  the  form  of  ecclesiastic  govern- 
ment occurred  after  all  the  apostles  were  dead.  The 
precedent  and  practice  of  Paul  were  too  clear  and 
strong  for  that  change  to  take  place  at  once.  Paul 
never  hinted  at  the  existence  of  a  cardinal,  or  pope, 
in  Rome,  or  anywhere  else.  If  Clement  was  bishop 
at  Eome,  we  would  never  guess  it  from  his  letter  to 
Corinth.  Nor  was  there  a  bishop  at  Corinth.  It  is 
not  Clement,  but  the  local  church  speaking  in  and 
through  that  letter  to  Corinth.  Polycarp  was  pastor 
at  Smyrna  and  addressed  ^^the  church  of  God  which 
is  in  Philippi''  in  language  irreconcilable  wfth  the 
presence  of  a  bishop  among  or  over  them.  There  is 
no  trace  of  a  bishop  in  Rome  until  after  Hermas, 
though  ere  this  there  were  bishops  at  Smyrna,  Ephe- 
sus,  and  Magnesia.  Internally,  the  New  Testament 
churches  were  democracies  founded  on  brotherly 
equality.    *  *  Call  no  man  your  father,  for  one  is  your 


ROME— THE  RENOWNED  CHURCH    255 

'Master  and  all  ye  are  bretliren."  Externally,  in 
their  relations  one  with  another,  the  churches  were 
independent  and  self-governing.  To  deny  either  of 
these  statements  is  to  fly  in  the  face  of  the  stubborn 
facts  of  the  New  Testament  and  of  the  known  history 
of  the  years  immediately  succeeding. 

How  came  about  these  variations  of  the  New 
Testament  polity?  Since  they  culminated  in  Rome, 
though  in  a  period  later  than  the  one  to  which  this 
book  is  confined;  and  since  they  have  turned  the 
stream  of  church  history  in  a  different  channel 
and  poisoned  the  pure  waters  of  Christianity,  it  may 
not  be  amiss  to  indicate  how  they  came  about. 

The  rise  of  the  episcopacy,  the  incoming  of  the 
sacerdotal  idea  of  the  ministry,  and  the  conception 
of  the  hierarchical  system  all  belong  to  sub-apos- 
tolic history.  The  episcopate  was  created  progres- 
sively out  of  the  presbytery.  It  was  facilitated  by : 
(1)  Belief  that  certain  men  were  intimate  with  the 
apostles.    (2)  Personal  eminence  of  certain  bishops. 

(3)  The  transfer  of  the  charities  from  the  deacons, 
the  originally  constituted  disbursers,  to  the  bishops. 

(4)  The  necessity  for  concerted  action  against 
heresy.  The  ^'clergy''  came  to  be  deemed  more 
sacred  than  the  ^' laity''  and  the  bishop  a  higher 
order  than  the  elder  or  deacon.  The  episcopacy 
was,  at  its  inception,  a  governmental  arrangement. 
Sacerdotalism  appeared  at  the  end  of  the  second 
century.  The  universal  priesthood  of  believers  was 
the  belief  and  practice  until  then.  From  that  time, 
sacerdotalism  was  added  as  one  of  the  prerogatives 
of  episcopacy.  By  the  middle  of  the  third  century 
confirmation  was  the  exclusive  prerogative  of  the 
bishop.  Hierarchy  was  founded  on  sacerdotalism 
and  episcopacy.     One  man  became  the  head  of  a 


256     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

*^  universal  visible  church ''  outside  of  whose  pale 
was  no  salvation.  The  seat  of  this  hierarchy  was 
Rome. 

*^The  name  Papa  (Pope)  applied  elsewhere  in 
the  west  as  a  title  of  honor  to  all  bishops,  and  in 
the  east  as  a  special  title  of  the  bishops  of  Rome 
and  Alexandria,  became  in  Italy,  as  early  as  the 
beginning  of  the  sixth  century,  the  exclusive  des- 
ignation of  the  bishops  of  Rome.''  See  History 
of  the  Christian  Church,  by  Fisher,  page  108. 
^'The  history  of  the  Roman  bishopric  during  the 
first  three  centuries  is  almost  wholly  enveloped  in 
a  cloud  of  legend  which  is  only  occasionally  broken 
by  a  gleam  of  historic  light.  .  .  .  Indeed  he  (Leo 
the  Grreat,  440-483)  may  be  regarded  as  properly  the 
founder  of  the  Roman  papacy  as  a  universal  episco- 
pate with  the  full  sanction  of  the  civil  power.  .  .  . 
Gregory  (590-604),  therefore,  may  rightly  be  re- 
garded as  the  first  founder  of  the  temporal  power 
of  the  papacy  on  Italian  soil."  See  Kurtz'  Church 
History,  Vol.  1,  pages  264,  269,  273.  The  utmost 
that  a  historian  can  say  for  the  antiquity  of  the 
papacy  is:  ^^Far  beyond  the  time  of  Pepin  (eighth 
century)  the  august  dynasty  extends,  till  it  is  lost 
in  the  twilight  of  fable."  See  Macaulay's  Essays, 
Vol.  Ill,  page  304. 

The  reasons  for  centering  the  power  in  Rome 
are  plain:  (1)  The  city  was  the  capital  of  the 
world.  (2)  Tradition  said  Peter  founded  the  church 
and  was  its  first  pastor.  (3)  The  bishop  of  Rome, 
because  of  his  position  and  ability,  was  eminently 
influential  among  the  Christians  everywhere.  (4) 
The  church  in  Rome  was  large,  representative, 
heroic  and  world  renowned. 

If  they  were  going  to  create  a  pope  they  located 


ROME— THE  RENOWNED  CHURCH    257 

him  in  the  natural  and  logical  place.  His  functions 
were,  at  the  outset,  purely  religious.  The  decline 
of  Rome^s  prestige  as  a  city  by  a  strange  combina- 
tion of  circumstances  enhanced  the  prestige  of  the 
church  and  of  the  bishop  at  Rome.  When  the  city's 
power  became  weaker  in  governing  the  State  it 
became  larger  in  governing  the  church.  From 
long  custom,  people  looked  to  Rome  for  laws  and 
leadership.  When  the  emperor  no  longer  lived  there 
and  the  bishop  was  the  chief  man  in  the  city,  men 
looked  to  him  as  an  authority.  Rome  ceased  to  be 
head  of  the  old  pagan  empire  and  became  head  of 
an  ecclesiastical  empire.  All  nations  must  obey 
the  government  of  the  Roman  church  in  religious 
matters.  Gradually  temporal  power  was  added  to 
spiritual  power,  until  the  pope  was  the  maker  and 
unmaker  of  kings.  The  reformation  gave  that  sys- 
tem a  shock,  from  which,  please  God,  it  will  never 
recover. 

Let  us  imagine  a  person  thoroughly  familiar 
with  the  New  Testament,  but  knowing  nothing  about 
the  perversions  of  its  teachings  and  the  existence  of 
the  various  denominations,  arriving  in  a  large  city 
and  setting  about  to  find  a  church  most  nearly  con- 
forming to  the  Apostolic  form.  He  would  look  for 
a  group :  (1)  Performing  together  the  acts  of  public 
worship — prayer,  praise,  preaching.  (2)  Doing  so 
in  simple  form  and  spiritual  fervor.  (3)  Transact- 
ing its  business  in  the  true  democratic  fashion  of  a 
little  Greek  republic.  (4)  Having  two  classes  of  of- 
ficers elected  by  the  membership  because  of  special 
qualification  for  mmistering,  not  mediating,  and 
amenable  to  the  congregation.  (5)  Admitting  in- 
dividuals to  fellowship  who  professed  faith  in  the 
Lord  Jesus  and  were  immersed  as  an  act  of  obedi- 


258     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

ence.  (6)  Celebrating  the  Lord's  Supper  as  a 
memorial  and  symbolic  act  in  which  every  member 
partook  of  both  elements.  (7)  Observing  no  spe- 
cial holy  days  or  seasons  for  *^ saints''  or  supersti- 
tion, but  cherishing  the  ideal  that  all  time  is  sacred, 
all  believers  are  priests  and  every  Lord's  day  is 
** Easter."  (8)  Maintaining  a  separation  in  morals 
from  the  world,  while  living  in  the  midst  of  the 
world.  (9)  Unentangled  organically  with  the  State, 
yet  shaping  the  State  by  virtue  of  the  purity  of  its 
doctrines  and  the  character  of  its  members.  (10) 
Fellowshiping  other  local  brotherhoods  who  share 
the  same  faith  and  hope,  who  trust  in  and  live  for 
the  same  Saviour,  and  who  teach  and  practice  the 
same  principles.  (11)  Cooperating  with  like  bodies 
in  beneficences  and  missions  at  home  and  abroad. 
(12)  Honoring  leaders  whose  gifts  and  service  give 
prominence  to  their  worth  and  work,  but  acknowl- 
edging one  Lawgiver  and  Head,  even  Christ,  and 
accepting  one  guide  book,  even  the  New  Testament. 
These  are  the  marks  of  the  New  Testament  churches 
and  the  sure  signs  by  which  the  seeker  may  find  the 
modern  churches  of  the  Apostolic  type. 


CHAPTER  XI 

CERTAIN^    OTHER    CHURCHES 

Doubtless  many  churches  were  constituted  in  New 
Testament  times,  of  which  there  is  no  record.  Acts 
and  the  following  books  do  not  purport  to  be  a  full 
and  complete  account  of  everything  that  was  done 
after  the  ascension  of  Jesus;  even  as  the  Gospels 
describe  in  detail  only  part  of  what  Jesus  did  in 
the  days  of  His  flesh  (John  21:25).  For  instance, 
we  know  there  was  more  than  one  church  in  Judea 
(Gal.  1:22),  but  how  many,  we  have  no  means  of 
ascertaining.  There  were  possibly  churches  in 
Galilee,  probably  in  Samaria,  and  certainly  in  Crete. 
A  church  was  located  in  Babylon  (I  Peter  5:13) 
and  it  is  reasonable  to  suppose  there  were  other 
churches  in  the  East.  Egypt  and  Africa  probably 
had  churches,  particularly  in  Cyrene  and  Alexan- 
dria. A  comparison  of  I  Peter  1 : 1  and  5 : 1-3  is 
conclusive  that  there  w^ere  churches  with  settled 
pastors  in  Pontus,  Cappadocia,  and  Bithynia  of 
which  we  should  not  otherwise  know,  though  Pliny, 
at  a  later  date,  does  bear  testimony  to  the  many 
Christians  in  Pontus.  A  mere  incident  in  the  letter 
to  the  Romans  conveys  the  interesting  intelligence 
of  a  church  at  Cenchrea,  the  port  of  Corinth  on  the 
Sardonic  Gulf.  Phoebe  was  a  deaconess  at  Cenchrea. 
She  had  been  a  kind  friend  of  many,  including  Paul, 
and  was  going  to  Rome  on  a  matter  the  nature  of 
which  we  are  not  told,  and  conveyed  Paul's  letter  to 
its  destination. 

259 


260     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

BEREA 

The  faultless  church.  The  situation  at  Berea  im- 
plies a  church.  Berea  was  forty-five  miles  west  of 
Thessalonica  on  the  famous  highway  and  about  three 
hundred  miles  north  of  Athens.  Christianity  was 
planted  in  Berea,  on  the  second  general  missionary 
tour  of  Paul,  immediately  after  he  and  Silas  were 
sent  away  secretly  from  Thessalonica  by  the  brethren 
who  wished  to  protect  the  Apostles  from  malevolence 
of  the  Jews.  Paul  and  Silas,  in  conformity  with 
their  custom,  went  first  into  the  synagogue  and 
preached.  The  Jews  were  the  chosen  people  under 
the  old  dispensation  and  the  favored  under  the  new. 
Always,  not  only  with  Christ  and  the  twelve,  but  also 
with  Paul,  the  first  offer  of  the  gospel  was  to  the 
Jews.  Here  we  meet  exceptional  Jews,  exceptional 
in  that  way  they  did  not  prejudge  the  cause  of 
Christ  but  candidly  investigated  it  and  assented  to 
the  truths  supported  by  the  weight  of  evidence. 

The  missionaries  were  laboring  unhindered  and 
successfully  until  the  implacable  and  relentless  Jews 
from  Thessalonica  came  to  Berea,  stirred  the  people 
into  a  fury  like  a  tempest-torn  sea  disturbed  to  its 
very  depths,  and  made  it  unsafe  for  Paul.  Silas 
and  Timothy  were  not  in  such  imminent  peril,  since 
they  had  played  a  less  active  part.  Accordingly, 
they  remained  while  the  brethren  sent  away  Paul 
as  far  as  the  sea,  and  a  committee  took  charge  and 
conducted  him  by  water  to  Athens,  whence  they  re- 
turned home  with  a  message  to  Silas  and  Timothy 
to  hurry  and  come  to  him.  The  entire  record  is  con- 
tained in  fi\Q  verses  (Acts  17:10-15).  How  rich 
the  thought,  suggestions  and  lessons  in  that  brief 
paragraph. 


CERTAIN  OTHER  CHURCHES  261 

I  call  Berea  the  faultless  church.  Its  character- 
istics are  most  admirable.  1.  They  received  the 
Word  with  all  readiness.  These  open-minded  people 
were  ready  to  listen,  even  eager  to  hear.  ^*  Faith 
Cometh  by  hearing."  They  were  good  hearers  of 
the  messages  of  Paul.  "Blessed  are  they  that  hear 
the  words  of  this  prophecy."  "Let  every  one  take 
heed  how  he  hears."  Are  you  a  good  listener  to 
sermons?  Do  you  have  the  upturned  countenance, 
the  attentive  eye,  the  receptive  mind?  Then  you  are 
an  inspiration  to  your  pastor.  "Eloquent  hearing 
makes  eloquent  speaking,"  said  Gladstone.  The 
speaker  gets  from  the  audience  in  vapor  what  he 
returns  in  showers.  Members  who  do  not  look 
straight  at  the  preacher  with  sympathetic  eyes,  who 
sit  in  church  with  head  resting  in  their  hands,  may 
be  listening  or  they  may  not,  but  they  are  certainly 
throwing  a  wet,  cold  blanket  upon  the  speaker. 
Imagine  a  whole  audience  of  such!  A  blind  man 
might  preach  to  them  with  enthusiasm. 

2.  They  searched  the  Scriptures  daily  to  verify 
the  doctrine  which  they  heard.  The  verb  '  ^  searched ' ' 
was  used  in  Attic  law  of  the  steps  taken  by  a  law- 
yer to  see  whether  or  not  an  action  would  hold  in 
court.  It  conveys  the  idea  of  examining  and  sifting 
evidence.  Observe  this  instance  of  the  right  of  pri- 
vate judgment.  The  Apostle's  word  was  not  taken 
for  granted.  Every  hearer  had  the  right,  aye,  was 
under  obligation,  diligently  to  examine  into  what 
he  said  and  accept  whatever  was  corroborated  by 
the  inspired  Word  of  God ;  in  the  case  of  the  Bereans, 
the  Old  Testament ;  in  the  case  of  the  Galatians,  the 
gospel. 

The  Eomanists  wrest  a  text  from  its  context  when 
they  quote  11  Peter  l:20f  against  the  individual's 


262     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

right  to  read  and  interpret  the  Bible  for  himself. 
Obviously,  Peter  meant  that  no  prophecy  in  Scrip- 
ture came  from  the  prophets'  own  prompting,  or  by 
human  will,  but  men  sent  by  God  spoke  as  they 
were  impelled  by  the  Holy  Spirit.  It  is  evidence  of 
the  way  in  which  we  got  our  Bible,  not  an  inhibition 
against  reading  it  for  ourselves.  The  Eomanists  do 
more ;  they  contradict  the  positive  commands  in  both 
Testaments  for  individuals  to  study  the  Word  for 
themselves.  Consequently  they  leave  their  people 
in  ignorance  of  the  Scriptures,  except  as  they  may 
learn  them  from  the  perverted  interpretation  of  the 
priests.  They  bind  private  judgment  under  a  yoke 
of  priestly  authority  which  stifles  private  opinion 
and  enslaves  the  intellect. 

We  are  told  that  the  principle  of  private  judg- 
ment produces  infidels.  If  it  were  true,  it  were  bet- 
ter so  than  to  live  in  ignorance  and  superstition. 
But  it  is  not  so.  Infidelity  does  not  come  from  the 
study,  but  from  the  neglect  of  God's  Word.  Tom 
Paine 's  and  Bob  Ingersoll's  writings  display  an 
ignorance  of  the  Bible  inexcusable  in  one  who  pur- 
ports to  be  a  student.  Infidelity  is  born  in  the  heart, 
not  in  the  head.  The  study  of  the  Bible  produces 
faith,  hope,  love.  *  ^  The  entrance  of  thy  word  giveth 
light." 

To  be  sure,  the  attitude  of  the  hearer,  or  reader, 
is  important.  Opinions  of  the  same  sermon  vary 
according  to  the  attitude  of  the  hearers  as  much  as 
anything  else.  To  illustrate :  compare  and  contrast 
the  curiosity  of  the  Athenians  and  the  candor  of  the 
Bereans.  The  Athenians  devoted  their  whole  leisure 
to  telling  or  hearing  about  something  new;  the 
Bereans  devoted  their  time  daily  to  the  study  of  the 


CERTAIN  OTHER  CHURCHES  263 

Bible.    The  Athenians  listened  and  criticized;  the 
Bereans  searched  and  found. 

3.  Many  Bereans  became  believers.  The  result 
in  skeptical  Athens  was  mockery;  the  result  in  in- 
quiring Berea  was  faith.  Jews,  more  noble  than 
those  in  Thessalonica,  accepted  Jesus  as  the  Mes- 
siah. Perhaps  they  were  the  best  examples  of  con- 
verts from  Judaism.  We  could  not  say  they  were 
more  enthusiastic  than  some  others,  but  they  were 
more  reasonable  and  more  stable.  The  veil  was 
lifted  from  their  eyes,  they  saw  the  light  in  Christ, 
and  continued  to  walk  in  that  light.  Greeks,  also, 
believed  in  the  good  news.  The  women,  and  prob- 
ably the  men,  were  of  honorable  estate,  distinguished 
for  their  position,  influence  and  wealth.  One  loves 
to  think  of  these  prominent  Gentile  women  over 
against  those  prominent  Gentile  women  in  Antioch 
of  Pisidia  who  influenced  their  husbands  to  expel 
the  Apostles  from  the  city.  Paul  had  his  compen- 
sations. So  does  every  minister  of  the  gospel.  Some 
may  turn  against  him  but  others  will  stand  by  him. 
It  is  profitable  to  dwell  on  the  compensations.  They 
keep  one  sweet  and  cheerful. 

4.  The  Bereans  protected  Paul  and  sent  a  delega- 
tion to  accompany  him  to  Athens.  He  should  not 
be  hurt  if  they  could  prevent  it.  He  should  not  be 
sent  away  alone.  Trusted  brethren  should  escort 
him  to  the  coast.  They  should  arrange  for  passage 
at  their  expense.  All  the  way  to  Athens,  they  would 
go  with  him  to  be  doubly  sure  that  no  evil  befell  him. 
Through  the  Aegean  islands  they  sailed,  'midst 
beauties  unsurpassed.    Byron  sang  in  Don  Juan : 


264     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

**The  isles  of  Greece,  the  isles  of  Greece! 

Where  burning  Sappho  loved  and  sung, 
Where  grew  the  arts  of  war  and  peace — 

Where  Delos  rose,  and  Phoebus  sprung! 
Eternal  summer  gilds  them  yet 
But  all,  except  their  sun,  is  set. ' ' 

God  be  praised,  the  Berean  spirit  still  lives.  Far 
out  in  the  country  are  Bereans  who  meet  the 
preacher  at  the  distant  station,  convey  him  to  his 
appointment,  conduct  him  to  the  station  on  his  re- 
turn and  sometimes  buy  his  ticket.  In  town  and 
city  churches  are  generous  laymen  who  defray  their 
pastor's  expenses  to  conventions  and  on  recreational 
journeys.  I  have  known  prosperous  laymen  who 
would  never  let  the  preacher  pay  a  bill  while  on  a 
trip  with  them. 

5.  The  Bereans  preserved  the  faith  and  polity  so 
pure  that  they  never  needed  a  letter  of  correction 
or  instruction.  This  is  the  natural  inference  from 
the  absence  of  a  letter  to  the  Bereans.  A  New  Tes- 
tament epistle  almost,  if  not  quite,  invariably  be- 
spoke a  danger,  either  theological  or  moral. 

This  is  easily  illustrated  in  Paul's  letters  to 
churches.  Witness  the  volatility  and  back-slidings 
in  Galatians ;  the  dim  perception  of  the  true  nature 
of  Christ  and  of  the  spiritual  unity  of  believers  in 
Him  in  Ephesians;  the  asceticism,  liberalism  and 
license  in  Colossians;  the  self-indulgent  enemies  of 
the  cross  in  Philippians ;  the  idlers  and  busy-bodies 
in  Thessalonians ;  the  factionalism  and  immoralities 
in  Corinthians;  the  tendency  to  pride  and  unpa- 
triotism  in  Eomans.  Witness  the  subjects  treated 
in  Paul's  letters  to  individuals:  kindness  to  a  slave 
in  Philemon;  false  teaching  in  Timothy;  legends 


CERTAIN  OTHER  CHURCHES  265 

and  human  maxims  in  Titus.  "Witness  also  the  con- 
ditions deplored  and  condemned  in  the  letters  by  the 
two  brothers  of  Jesus :  class  distinctions  and  fruit- 
less faith  in  James ;  ungodly  perverters  of  the  com- 
mon salvation  in  Jude. 

Witness,  again,  the  ^ve  epistles  by  the  Apostles 
of  Jesus :  cravings  of  the  lower  nature  in  I  Peter ; 
false  prophets  in  II  Peter;  gnosticism  in  I  John; 
the  deceiver  and  anti-Christ  in  II  John;  the  mis- 
chief-making and  ambitious  Diotrephes  in  III  John. 
Witness,  still  again,  the  letters  of  Jesus  to  the 
churches  of  Asia:  loss  of  enthusiasm  in  Ephesus; 
fellowshiping  those  who  hold  false  doctrine  in 
Pergamum;  Jezebelism  in  Thyatira;  formalism  in 
Sardis;  luke-warmness  in  Laodicea.  Smyrna  and 
Philadelphia  have  the  distinction  of  not  being  con- 
demned ;  but  Smyrna  was  hindered  by  sufferings  and 
poverty  and  the  blasphemy  of  the  synagogue  of 
Satan,  and  Philadelphia  was  encouraged  by  prom- 
ised exemption  from  impending  tribulation.  If 
there  are  any  exceptions  to  my  general  proposition 
that  an  ej^istle  is  evidence  of  a  danger,  either  theo- 
logical or  moral,  Smyrna  and  Philadelphia  are  those 
exceptions.  Yet,  with  these  two  churches  there  was 
a  danger,  though  apparently  external  and  physical. 
The  letter  to  the  Hebrews,  by  whomsoever  written, 
bears  witness  to  the  presence  of  stunted  babes  in 
the  churches. 

But  Berea  received  no  epistle.  It  needed  none. 
Timothy  had  nothing  unfavorable  to  report  about 
this  church  when  he  rejoined  Paul  at  Athens.  He 
was  dispatched  quickly  to  Thessalonica,  for  that 
church  was  not  so  securely  rooted  and  grounded. 
He  and  Silas  joined  Paul  again  in  Corinth.  Con- 
ditions were  still  ^atifyin^  in  Berea,  though  Thes- 


266     THE  CHURCHES  OP  THE  NEW  TESTAMENT 

salonica  must  have  two  letters  to  correct  her  mis- 
apprehensions. Paul  undoubtedly  visited  Berea  a 
second  time.  His  heart  must  have  rejoiced  over 
their  exemplary  conduct  and  ripening  character. 
Open-hearted  people,  with  an  open  Bible  before 
them,  daily  do  not  err  in  doctrine  or  stray  in  morals. 
Numerous  authors  have  written  upon  the  seven 
churches  of  Asia.  My  original  plan  was  to  omit 
them  altogether  and  confine  myself  to  the  broader, 
more  fertile  and  uncultivated  field  of  the  great  New 
Testament  churches.  Upon  reflection,  it  appeared 
that  the  seven  churches  should  be  included  for  those 
who  may  not  possess  the  books  that  discuss  them. 
However,  they  call  for  no  extended  treatment. 

EPHESUS 

The  passionless  church.  Ephesus,  the  capital  of 
the  Roman  province  of  Asia,  was  situated  at  the 
mouth  of  the  river  Cayster,  several  miles  from  the 
open  sea.  It  was  on  the  main  route  from  Rome  to 
the  East.  Governors  of  the  provinces  of  Asia  Minor 
always  landed  at  Ephesus.  Once  a  magnificent  city, 
the  site  of  one  of  the  Seven  Wonders  of  the  world, 
and  called  ^^The  Light  of  Asia":  it  is  to-day  but 
*^the  quiet  of  a  vast  cemetery  of  the  ancient  days.'^ 

Christianity  may  have  been  planted  in  Ephesus 
by  Jews  from  Pontus  and  Asia  who  were  present  at 
Pentecost.  Or,  it  may  have  been  done  by  Aquila 
and  Priscilla.  Apollos  preached  the  gospel  in 
Ephesus.  Paul  spent,  in  round  numbers,  three  years 
there.  He  delivered  a  farewell  message  to  the  elders 
of  the  church  in  the  year  57.  That  address  sounded 
a  warning  which,  had  it  been  heeded,  would  have 
produced  a  situation  different  from  what  existed 


CERTAIN  OTHER  CHURCHES  267 

when  John  wrote  from  Patmos.  Five  years  after 
the  address,  Paul  wrote  perhaps  the  most  profound 
of  all  his  letters  to  this  church  as  the  representative. 
The  last  lines  from  Paul  were  written  to  the  youth- 
ful pastor  at  Ephesus. 

John,  the  beloved,  spent  his  last  years  there  and 
his  body  was  buried  on  one  of  the  neighboring  hills. 
Dr.  J.  L.  Campbell  strikingly  says:  ^'ApoUos  pre- 
pared the  soil,  Paul  planted  it,  Timothy  cultivated 
it,  John  watered  it,  and  God  gave  the  increase.'' 
How  highly  favored  was  the  church  ministered  to 
by  these  mighty  men  of  God !  Was  any  other  church 
ever  so  blessed  in  its  ministers? 

John  gives  us  a  picture  of  this  church  a  genera- 
tion after  the  picture  we  saw  in  Acts.  The  church 
is  outwardly  quite  orderly  and  admirable.  It  is  at 
work,  toiling  in  its  efforts,  patient  in  suffering,  non- 
fellowshiping  wicked  men,  rejecting  false  apostles, 
bearing  burdens  uncomplainingly,  and  unwearied  in 
its  service.  The  casual  observer  would  speak  very 
highly  of  a  church  in  the  twentieth  century  of  whom 
all  these  good  things  could  truly  be  said. 

The  Master  who  holds  fast  the  seven  stars  and 
walks  to  and  fro  among  the  seven  lamp-stands  de- 
tects with  His  penetrating  eye  a  fatal  fault  in  the 
church.  Its  joy  found  at  conversion  was  gone,  its 
passion  for  the  conversion  of  sinners  was  dead. 
The  church  had  become,  in  Browning's  apt  phrase — 

** Faultily  faultless,  icily  regular,  splendidly  null." 

The  fires  of  evangelism  were  quenched.  That 
which  made  it  irresistibly  successful  in  the  begin- 
ning was  lost.    Unless  it  repented  and  reproduced 


268     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

its  first  work  of  evangelism  it  would  cease  to  be  a 
church. 

Modern  churches  should  be  admonished  and  in- 
structed by  Jesus'  words  to  this  church.  Ere  they 
realize  it,  they  may  find  themselves  in  the  same 
situation.  Services  held  with  decorum;  orthodox 
sermons  delivered  regularly;  offerings  to  missions, 
education  and  charities;  but  no  converting  power. 
The  outward  forms  remain,  but  that  which  gives  life, 
growth  and  power  is  departed.  To  make  a  confes- 
sion, that  is  what  I  most  dread  in  my  ministry.  Paul 
said  of  the  Thessalonians,  **Work  of  faith  .  .  .  labor 
of  love  .  .  .  patience  of  hope.''  John  said  of 
Ephesus,  ^^Work  .  .  .  labor  .  .  .  patience."  The 
faith,  love,  and  hope  are  missing.  These  were  the 
motives  which  made  effective  the  work,  labor  and 
patience,  and  without  them  these  are  but  sounding 
brass  and  clanging  cymbal. 

SMYRNA 

The  church  of  spiritual  riches.  Smyrna  was  a 
seaport  city  built  on  an  arm  of  the  sea  which  runs 
some  thirty  miles  into  the  mainland.  It  was  thirty 
miles  a  little  west  of  north  of  Ephesus.  A  colony 
of  Greeks  founded  the  city  earlier  than  1000  B.C. 
For  four  hundred  years  it  flourished.  Among  the 
seven  cities  which  claimed  to  be  the  birthplace  of 
the  dead  Homer  was  Smyrna.  The  Lydians  de- 
stroyed the  city  about  600  B.C.  It  disappeared  from 
the  page  of  history  until  restored  by  Lysimachus 
290  B.C.  It  became  the  most  beautiful  city  of  Asia 
and  the  most  loyal  colleague  of  Eome.  Before  the 
world  war  Smyrna's  population  numbered  three 
hundred  thousand,  of  whom  two-thirds  were  nomi- 


CERTAIN  OTHER  CHURCHES  269 

nally  Christian.  It  is  the  one  site  among  the  seven 
to  retain  its  importance  and  the  church  there,  like 
the  one  in  Philadelphia,  is  one  whose  light  has  never 
been  wholly  extinguished.  ''The  language  of  this 
letter  takes  much  of  its  coloring  from  local  condi- 
tions," says  Ramsay. 

The  church  here,  as  indeed  others  of  these  south- 
ern churches  in  Asia,  was  probably  organized  during 
PauPs  three  years'  ministry  in  Ephesus.  Polycarp, 
a  convert  under  John's  preaching,  served  as  pastor 
and  may  be  the  minister,  or  ''angel,"  in  Revelation 
2 :  8.  He  was  burned  at  the  stake  on  a  Saturday,  but 
whether  in  the  year  155  or  later  is  not  definitely  de- 
termined. Four  score  and  six  years  he  served  Christ, 
his  King. 

The  glorified  Christ  is  introduced  in  a  twofold 
character.  (1)  He  is  "the  first  and  the  last:"  His 
deity  and  eternity.  (2)  He  became  dead,  but  lived 
through  death :  His  deity  linked  with  humanity,  His 
eternity  linked  with  time.  ' '  First, "  "  last, "  "  dead, ' ' 
"lived,"  were  words  that  throbbed  with  comfort 
through  the  troubled  air. 

Jesus  utters  no  censure  against  this  church.  All 
is  commendation  and  counsel,  as  it  is  with  the  noble 
church  in  Philadelphia.  He  knows  the  pressure  of 
persecution,  pecuniary  poverty  and  relentless  revil- 
ings  to  which  they  were  subjected.  Satan  turned 
the  Jewish  congregation  into  his  instrumentality  and 
those  fleshly,  but  not  spiritual,  descendants  of  Abra- 
ham circulated  libelous  reports  concerning  the  char- 
acter and  conduct  of  the  Christians.  Such  vilifica- 
tion was  believed  by  the  pagan  population  and  the 
property  of  the  believers  probably  confiscated. 
Against  the  called  out  people  of  the  living  God,  the 
Christian  ecclesia,  stood  in  oppressive  opposition  the 


270     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

gathered  forces  of  Satan,  the  Jewish  synagogue. 
Wherever  Christ  builds  His  church  if  you  look  across 
the  street  you  probably  will  see  that  Satan  builds 
his  synagogue  in  opposition. 

Jewish  hostility  is  called  '*a  synagogue  of  Satan'* 
in  Smyrna  and  Philadelphia;  heathen  hostility  is 
called  the  ^^ throne  of  Satan''  in  Pergamum;  hos- 
tility among  church  members  is  called  **the  depth 
of  Satan"  in  Thyatira. 

Things  are  not  always  what  they  seem.  An 
illuminating  parenthesis  says  the  Smyrnean  Chris- 
tians, though  apparently  poor,  were  actually  rich — ■• 
rich  in  faith,  in  grace,  in  good  works;  rich  in  the 
iiope  of  the  gospel,  in  Christian  experience,  in  an- 
swered prayers.  Poor  in  the  world's  sight;  rich  in 
God's  sight.  Laodicea  was  rich  in  temporal  posses- 
sions but  poor  in  spiritual  treasures.  Smyrna  was 
impoverished  materially  but  enriched  spiritually. 
These  church  members  possessed  the  true  riches 
that  moth  could  not  corrupt  and  thieves  could  not 
steal.  Treasures  of  the  heart  and  character  are  bet- 
ter than  stocks  and  bonds.  They  can  never  be  taken 
away.  They  are  not  conditioned  by  circumstance. 
Paul  aptly  describes  them :  *  *  Sorrowful,  yet  always 
rejoicing ;  poor,  yet  making  many  rich ;  having  noth- 
ing, and  yet  possessing  all  things,  dying,  and  behold 
we  live." 

Two  gracious  promises  close  this  letter.  Nega- 
tively: the  overcoming  one  shall  in  no  wise  be  hurt 
of  ^Hhe  second  death."  This  is  an  expression  pe- 
culiar to  Revelation  and  is  explained  in  chapter 
twenty,  verses  six,  fourteen  and  fifteen. 

**0h,  what  eternal  horrors  hang 
Around  that  second  death." 


CERTAIN  OTHER  CHURCHES  271 

Bodily  death,  the  separation  of  the  soul  from  the 
body,  you  may  not  escape ;  spiritual  death,  the  sepa- 
ration of  the  soul  from  God,  you  shall  not  suffer. 

Positively:  beyond  the  gates  of  death  the  crown 
of  life  is  awaiting  the  faithful.  Crowns:  (1)  The 
crown  of  rejoicing  (I  Thess.  2:19);  (2)  the  crown 
of  righteousness  (II  Tim.  4:8);  (3)  the  crown  of 
glory  (I  Peter  5:4);  (4)  the  crown  of  life  (James 
1 :  12) ;  the  incorruptible  crown  (I  Cor.  9 :  25).  Here 
it  means  the  victor's  wreath  won  in  the  contest. 
*^No  cross,  no  crown;  no  pain,  no  palm;  no  grief, 
no  gladness;  no  thorns,  no  throne. '*  Jesus  knew 
the  trials  and  the  triumph.  Had  they  endured  afflic- 
tion, poverty,  reviling!  So  had  He.  Did  imprison- 
ment, trial,  death,  await  themf  He  had  triumphed 
over  death,  the  last  enemy.  He  knew  by  His  om- 
niscience and  omnipresence;  but  He  also  knew  by 
personal  experience.  He  had  passed  through  suffer- 
ings more  severe  than  theirs  and  found  the  gates  of 
day  in  the  darkness  of  the  tomb. 

PERGAMUM 

The  church  of  steadfast  loyalty.  Follow  the 
jagged  coast  of  Asia  northward  to  the  river  Caicus 
and  follow  that  river  twenty  miles  toward  its  source, 
and  then  go  four  miles  north  and  you  arrive  at  Per- 
gamum,  the  third  site  of  the  seven  churches.  It  was 
situated  on  a  high  hill  in  Mysia,  where  Paul  was 
forbidden  to  go  when  the  Spirit  was  leading  him  to 
Europe.  Commercially,  Pergamum  was  insignifi- 
cant as  compared  with  Ephesus  and  Smyrna.  The 
population  never  numbered  more  than  thirty  thou- 
sand and  is  now  less  than  half  that.  Politically, 
architecturally  and  educationally,  Pergamum  was 


272     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

preeminent.  The  Roman  proconsul  resided  there. 
Temples  to  Jupiter,  Minerva,  Apollo,  Venus,  and 
Bacchus  adorned  the  city.  Its  library  of  two  hun- 
dred thousand  volumes  rivaled  the  famous  one  in 
Alexandria.  Our  word  parchment  comes  from  the 
name  Pergamum,  where  the  use  of  skins,  instead 
of  papyrus,  for  writing  purposes  was  perfected. 

Aesculapius,  the  god  of  medicine,  was  the  patron 
deity.  He  was  worshiped  in  the  form  of  a  serpent 
and  the  worship,  like  all  such  worship,  degenerated 
into  corruption.  The  State  supported  this  heathen 
religion  and  punished  with  death  those  who  refused 
to  render  allegiance  to  the  State  religion.  Antipas, 
the  pastor  of  the  church,  was  executed  for  refusing 
to  subscribe  to  the  established  religion. 

Pergamum  was  true  to  Christ  amid  trying  circum- 
stances. Their  pastor  was  slain,  hut  the  members 
would  not  be  disloyal  to  the  person  of  Christ  nor 
deny  His  faith  to  save  their  own  lives.  Therefore, 
Christ  will  take  care  of  them.  He  has  the  sharp 
two-edged  sword,  the  symbol  of  discerning  and  exec- 
utive power.  That  sword  defends  the  righteous  and 
smites  the  unrighteous.  Satan's  throne  is  in 
Pergamum.  His  synagogue  was  in  Smyrna,  but  his 
throne  is  in  Pergamum.  The  seat  of  the  pagan  uni- 
versity, of  pagan  cathedrals  and  of  the  pagan 
viceroy  was  the  deviPs  throne.  A  mighty  throne  is 
Satan's  with  a  vast  dominion,  a  type  of  the  person- 
ality and  power' of  the  devil.  God's  throne  is  loftier, 
His  way  is  wider,  His  knowledge  is  perfect,  His 
power  supreme. 

Environment  affects  life.  On  the  whole,  the 
church  was  loyal  to  the  mission  and  method  of 
Christ.  A  few  members  held  the  teachings  of 
Balaam  and  the  Nicolaitans.     They  conformed  to 


CERTAIN  OTHER  CHURCHES  273 

community  customs  and  the  church  compromised 
by  retaining  them  among  its  fellowship.  Jesus  re- 
buked the  church  for  the  broadness  which  covered 
heresy.  Balaamism  was  the  doctrine,  born  and 
propagated  for  greed,  that  God's  people  may  con- 
sort, eat,  and  marry  with  the  ungodly  with  impunky. 
^'Partake  of  open  communion  with  the  heathen,  eat 
things  offered  to  idols,  accommodate  yourselves  to^ 
your  circumstances,  in  Rome  do  as  Eome  does,  avoid 
narrowness,  be  one  of  the  world,  do  the  thing  most 
popular  and  profitable,"  are  modern  enunciations 
of  Balaamism.  Nicolaitanism  was  the  philosophy 
that  a  Christian  is  not  under  moral  law.  You  are 
saved  once  for  all,  therefore  do  as  you  please.  Grace 
abounds  where  sin  abounds.  Sin  cannot  invalidate 
a  covenant.  They  taught  in  Pergamum  what  Balaam 
taught  in  Moab. 

The  whole  church  is  bidden  to  repent,  for  it  is 
more^or  less  guilty  as  a  body  for  holding  fellow- 
ship with  men  whom  the  church  of  Ephesus  was 
praised  for  refusing.  If  the  church  repents  and 
does  its  duty  the  erring  members  may  be  reclaimed. 
In  any  event  the  church  will  be  blameless.  If  it 
fails  to  discipline,  impending  judgment  will  fall 
upon  the  wicked  members  and  the  church  will  suffer 
loss.  Choice  had  to  be  made  between  the  church 
cleansing  itself  or  Christ  coming  and  making  war 
against  the  unclean.  Discipline,  in  such  circum- 
stances, is  kindness  to  the  erring. 

Tenderness  throbbed  through  the  severest  sayings 
of  Jesus.  It  was  so  in  the  foretold  doom  of  Jerusa- 
lem. It  was  so  in  the  searching  words  about  the 
traitor  at  the  last  Supper.  It  was  so  in  His  message 
to  Pergamum.  Hear  Him  follow  judgment  with 
mercy:     ^'To  him  that  overcometh,  to  him  will  I 


274     THE  CHURCHES-OF  THE  NEW  TESTAMENT 

give  of  the  hidden  manna. '^  It  is  an  allusion  to  the 
manna  that  fell  in  the  wilderness.  (1)  It  was 
divinely  supplied.  (2)  It  was  humanly  gathered. 
(3)  It  w^as  fresh  every  morning.  (4)  There  was  a 
doubled  supply  on  the  sixth  day.  (5)  It  lasted 
through  the,  wilderness  journey.  (6)  The  supply 
was  ample  to  feed  all  the  people.  What  does  it 
typify  for  us?  The  word  of  God  upon  which  we 
feed  and  grow  strong  as  against  the  heathen  feasts 
in  which  men  partook  and  were  destroyed.  ^^Man 
shall  not  live  by  bread  alone,  but  by  every  word  that 
proceedeth  out  of  the  mouth  of  God"  was  the  pro- 
found saying  of  Jesus  when  He  was  hungry  from  a 
forty  days'  fast.  (1)  God  gives  the  word.  (2)  "We 
must  study  it.  (3)  Every  day.  (4)  It  supplies  our 
spiritual  need.     (5)  Its  truths  are  never  exhausted. 

The  ^'hidden''  refers  to  that  portion  of  manna 
preserved  in  the  ark  of  the  covenant  long  after  Israel 
entered  Canaan.  He  that  was  overcoming  should 
feed  upon  spiritual  sustenance  here  and  hereafter. 
Subtle  temptations  to  feed  upon  the  secret  mysteries 
of  nature  assailed  the  believers.  Christ  promises 
those  who  overcome  these  temptations  a  better  food, 
even  Himself,  the  ^'bread  of  life."  It  is  '^hidden" 
as  being  unknown  to  the  unconverted  and  compre- 
hensible only  through  personal  experience.  One  of 
Dr.  Hawthorne ''s  favorite  sermons  was  on  this  prom- 
ise of  Jesus.  This  part  of  his  text  he  expounded 
thus:  *^ Spiritual  food  is  called  ^hidden  manna'  be- 
cause the  source  of  our  spiritual  life  is  invisible. 
*Our  life  is  hid  with  Christ  in  God.'  The  outward 
effects  of  it  may  be  seen,  but  the  life  itself  is  not 
discernible  by  any  mortal  sense." 

Another  promise :  **I  will  give  him  a  white  stone, 
and  upon  the  stone  a  new  name  written,  which  no 


CERTAIN  OTHER  CHURCHES  275 

one  knoweth  but  he  that  receiveth  it.''  In  ancient 
times  a  white  stone  was  used  for  four  purposes: 
(1)  To  pronounce  as  acquitted  one  accused  and 
tried.  (2)  To  evidence  that  the  holder  was  made 
a  free  man  in  a  free  city-state.  (3)  To  bind  a  friend- 
ship between  two  who  were  separated  by  distance. 
(4)  To  designate  the  victor  in  the  Olympic  games. 
Justification,  adoption,  preservation,  and  triumph 
were  its  symbolism.  '*A  new  name  written  which 
no  one  knows  but  he  that  receiveth  it, "  is  a  figurative 
way  of  saying  that  the  Christian's  experience  is  a 
thing  entirely  between  the  soul  and  the  Saviour  and, 
in  its  deepest  sensations,  incommunicable  to  any 
other. 

Our  Lord  would  have  us  learn  from  the  church 
at  Smyrna  that  orthodoxy  is  not  enough.  Ortho- 
praxy should  grow  out  of  orthodoxy.  Truth  must 
be  applied.    Conduct  must  accredit  creed. 

THYATIEA 

The  church  of  increasing  usefulness.  Draw  a  line 
southeast  from  Pergamum  at  an  angle  of  about  fifty 
degrees  with  a  straight  line  from  Smyrna  to  Per- 
gamum and.  forty  miles  in  length  and  you  strike 
Thyatira,  an  inland  town  built  on  a  level  plain.  It 
was  a  military  post.  Trade  guilds  of  bronze-workers, 
garment-makers,  and  dyestuifs  sprang  up  and  pros- 
pered. The  description  of  Lydia  as  **a  seller  of 
purple"  and  Christ  *^with  feet  like  burnished  brass" 
has  local  colorings  which  the  student  can  scarcely 
fail  to  notice.  Lydia  carried  Christianity  there  from 
Philippi.  Also,  this  town  heard  the  word  of  the 
Lord  that  sounded  forth  when  the  gracious  revival 
was  in  progress  in  Ephesus.    The  Son  of  God,  as- 


276     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

serting  power  and  authority,  seeing  perfectly  and 
understanding  accurately,  trampling  down  every- 
thing unclean  and  hostile,  speaks  to  the  church  in 
Thyatira  in  words  of  commendation  and  condemna- 
tion. 

From  his  brief  message  we  learn  all  that  is  posi- 
tively known  about  the  church.  (1)  It  was  a  working 
church.  It  was  no  social  club,  no  mutual  admiration 
society,  no  hospital  for  religious  invalids;  but  an 
active,  energetic,  tireless,  aggressive  organization  of 
the  saints.  (2)  Its  motives  were  deeply  religious. 
Activities  grew  out  of  love,  faith,  ministry  and  pa- 
tience. Love  was  a  habit.  Unofficial  kindness 
abounded.  Peace  prevailed  under  pressure.  Camp- 
bell Morgan  quotes  Milton  as  an  exposition  of  this 
spirit. 

'^Yet  I  argue  not  against  Heaven's  hand  or  will, 
Nor  bate  a  jot  of  heart  of  hope. 
But  still  leap  up  and  steer  right  onward.'' 

(3)  Its  works  increased  with  the  years.  Ephesus 
declined  in  usefulness;  Thyatira  increased  in  useful- 
ness. Time  had  broadened  and  deepened  the  activ- 
ities of  these  brethren.  Age  did  not  dampen  their 
ardor  or  diminish  their  efforts.  *^I  know  that  thy 
last  works  are  more  than  the  first."  (4)  It  was  too 
tolerant  of  a  wicked  woman.  Jezebel,  whether  the 
pastor's  wife,  as  Dr.  Carroll  believed,  or  some  other 
woman,  or  a  sect,  stands  for  the  lowering  of  moral 
standards,  the  denial  of  the  exceeding  sinfulness  of 
sin,  the  grafting  on  to  Christianity  of  the  pagan 
philosophies,  the  destruction  of  the  worship  of 
Christ  by  mixing  it  with  heathen  religion,  and  the 
corrupting  of  the  people  of  Grod  by  such. stratagems. 


CERTAIN  OTHER  CHURCHES  277 

A  false  charity  sealed  the  lips  of  the  saints  against 
her.  The  church  failed  in  this  one  point.  They  suf- 
fered one  who  called  herself  a  prophetess  to  teach 
and  seduce.  They  neglected  to  enforce  the  test  of 
religious  teachers:  ^'Beloved,  believe  not  every 
spirit,  but  try  the  spirits  whether  they  are  of  God; 
because  many  false  prophets  have  gone  forth  into 
the  world.  In  this  ye  know  the  Spirit  of  God ;  every 
spirit  that  confesses  that  Jesus  Christ  has  come  in 
the  flesh  is  of  God;  and  every  spirit  that  does  not 
confers  Jesus  is  not  of  God"  (I  John  4: 1-3). 

In  Lydia  we  see  woman  at  her  best;  in  Jezebel 
we  see  woman  at  her  worst.  Spiritism,  Theosophy, 
and  Christian  Science,  the  three  great  religious 
apostasies  of  the  last  half  of  the  nineteenth  century, 
were  originated  by  women,  viz:  the  Fox  sisters. 
Madam  Blavatsky,  and  Mrs.  Eddy.  (5)  The  indul- 
gence of  the  church  did  not  save  Jezebel,  It  may 
have  solaced  her  in  a  false  security.  Jesus  says  her 
day  of  grace  has  passed.  She  was  unwilling  to  re- 
pent in  the  time  allotted  for  repentance.  Hers  was 
not  the  sin  against  the  Holy  Spirit.  Few  people, 
if  any,  commit  the  unpardonable  sin  in  our  day. 
That  sin  is  attributing  the  works  of  Christ  to  the 
devil.  In  the  presence  of  Christ's  miraculous  works 
one  was  much  more  likely  to  be  guilty  of  this  sin 
than  now. 

Sinning  away  one's  day  of  grace  is  quite  different. 
It  is  the  risk  run  by  every  unsaved  soul  who  rejects 
a  gospel  invitation.  God's  spirit  may  cease  to  strive 
with  him.  God  may  say,  ^'Ephraim  is  joined  to  his 
idols,  let  him  alone."  Esau  sold  his  birthright  and 
though  afterward  his  desire  changed  ''he  found  no 
place  of  repentance,  though  he  sought  it  diligently, 
with  tears."    Jezebel  crossed  that  unseen  line  that 


278     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

marks  the  boundary  between  God's  patience  and  His 
wrath.  Her  doom  was  sealed.  She  should  perish 
amidst  the  very  corruption  she  created.  How  sol- 
emn the  warning  against  procrastination!  Tenny- 
son pictures  the  foolish  virgins  knocking  at  the  door 
and  vainly  seeking  admission  to  the  bridegroom. 

**Late,  late,,  so  late!  and  dark  the  night  and  chill! 
Late,  late,  so  late!  but  we  can  enter  still. 
Too  late,  too  late !  ye  cannot  enter  now. 

'*No  light  had  we:  for  that  we  do  repent; 
And  learning  this,  the  bridegroom  will  relent; 
Too  late,  too  late !  ye  cannot  enter  now. 

'  *  No  light :  so  late !  and  dark  and  chill  the  night ! 
0  let  us  in,  that  we  may  find  the  light ! 
Too  late,  too  late!  ye  cannot  enter  now. 

*'Have  we  not-heard  the  bridegroom  is  so  sweet! 
0  let  us  in,  tho'  late,  to  kiss  his  feet! 
No,  no,  too  late!  ye  cannot  enter  now." 

(6)  The  forbearance  of  the  church  with  this  bril- 
liant, unscrupulous  woman  imperiled  others.  Lot's 
lingering  endangered  his  loved  ones.  Thyatira 
wronged  itself,  its  members,  its  fellowship,  and  its 
Lord  by  permitting  Jezebel  to  remain  in  its  fellow- 
ship and  propagate  the  * '  deep  things  of  Satan. ' '  She 
was  lost  and  unless  her  disciples  repented  they  would 
share  her  wretched  destiny.  (7)  The  saints  were 
safe.  All  around  them  was  degradation,  before  the 
wicked  was  a  fiery  fate,  but  they  were  secure.  They 
rejected  the  ''deep  things,"  the  new  teachings,  as 
contradictory  to  the  things  divinely  revealed.  In 
this    they    are    approved.     Christ's    revelation    is 


CERTAIN  OTHER  CHURCHES  279 

sufficient.  He  has  nothing  further  to  add  and  cer- 
tainly Satan  cannot  supplement  His  revelation.  Dr. 
Samuel  Johnson  commented  upon  the  notions  of  a 
certain  book  that  '^what  was  new  was  not  true  and 
what  was  true  was  not  new.''  (8)  A  glorious  reward 
awaited  the  faithful.  Hold  fast  the  truth  you  have 
till  I  come  and  give  to  every  one  according  to  his 
works.  Death  is  the  reward  of  doing  ''her  works;" 
deliverance  is  the  reward  of  keeping  "my  works." 
I  am  coming  again.  Therefore,  the  things  your  finite 
minds  made  it  inexpedient  for  me  to  tell  will  be  made 
known.  Mists  will  roll  away.  "I  will  give  him  the 
morning  star."  The  stars  sang  together  at  crea- 
tion's dawn.  Prophecy  was  a  lamp  shining  in  the 
night  until  Christ,  the  day-star,  appeared.  ''I  am 
the  bright  and  the  morning  star. ' '  Live  in  the  light 
which  you  have.  Wait  for  further  light  on  life's 
dark  problems.    You  shall  have  it  by  and  by. 

*^ Sometime  when  all  life's  lessons  have  been  learned, 
And  suns  and  stars  forever  more  have  set. 
The  things  which  our  weak  judgments  here  have 
spurned, 
The  things  o'er  which  we  grieved  with  lashes 
wet. 
Will  flash  before  us,  out  of  life's  dark  night, 
As  stars  shine  most  in  deeper  tints  of  blue, 
And  we  shall  see  how  all  God's  plans  were  right. 
And  what  most  seemed  reproof  was  love  most 
true." 

SAUDIS 

The  sleeping  church.  Sardis,  the  capital  of 
Lydia,  was  thirty-five  miles  southeast  of  Thyatira 
and  fifty  miles  slightly  northeast  of  Smyrna.     It 


280     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

was  situated  near  the  river  Pactolus,  celebrated  for 
its  golden  sands.  Sardis  was  the  ancient  capital 
of  the  Lydian  empire.  Croesus,  the  richest  man  of 
olden  times,  and  the  last  of  the  Lydian  kings,  resided 
in  Sardis.  When  Cyrus  conquered  him,  near  the 
middle  of  the  sixth  century  B.C.,  he  took  $600,000,000 
treasure.  Sacked  by  Antiochus  the  Great,  later  de- 
stroyed by  an  earthquake,  it  rose  Phoenix-like  after 
each  disaster.  Manufactories  made  the  city  pros- 
perous. The  art  of  dying -wool  was  discovered  there. 
A  popular  commercial  mart  was  the  site  of  the  fifth 
of  the  seven  churches.  This  church  had  but  little 
to  be  admired  and  emulated.  It  is  the  first  one  our 
Lord  blames  before  praising.  The  approval  is 
scant.  A-  few  liad  ''not  defiled  their  garments,"  but 
evil  was  the  habit  of  the  others.  Observe  its  de- 
linquencies and  the  causes. 

1.  Fatal  formalism.  It  was  reputed  to  be  alive. 
Services  went  on  as  in  other  churches.  Orderly 
forms  of  worship  were  maintained.  There  were  no 
accessions  to  the  membership,  no  sinners  were  called 
to  repentance.  The  body  was  symmetrical,  but  the 
breath  of  life  that  once  animated  it  was  extinct. 
Did  you  ever  attend  such  a  church?  Nothing  so 
much  resembles  a  cemetery.  As  churches  tend 
toward  ritualism  they  lose  the  freedom  of  expres- 
sion, the  liberty  of  individualism,  the  pathos  of 
touching  appeal,  the  power  of  instantaneous  con- 
versions. 

2.  Fearful  failure.  May  be  the  world  thought  well 
of  this  church ;  it  had  a  name  of  being  alive  among 
men.  Christ  found  not  one  perfect  work.  ' '  Failure ' ' 
was  written  over  everything  in  that  church.  Before 
God's  court  of  appraisal  their  best  was  below  the 
standard.     Weighed  in  the  balances,   Sardis  was 


CERTAIN  OTHER  CHURCHES  281 

found  wanting.  The  church  as  it  sees  itself  and  as 
the  world  sees  it  is  not  the  church  as  God  sees  it. 
His  judgment  is  infallible  and  by  it  churches  and 
individuals  stand  or  fall. 

3.  Feeble  footing.  The  church  was  almost  dead, 
but  not  quite.  It  held  on  to  life  precariously.  The 
foundations  were  shaking.  Watchfulness  was  com- 
manded. A  strenuous  effort  was  ordered  to 
strengthen  the  remaining  things  which  were  giving 
way.  ' '  Hold  fast  ^ '  what  remains ;  ^  ^  repent '  ^  of  your 
errors;  remember  the  doctrines  preached  by  your 
founders  and  revert  to  them;  or  a  particular  judg- 
ment will  fall  upon  you  suddenly  and"  unexpectedly, 
like  the  coming  of  the  Lord  to  the  wicked  servant 
(Matt.  24:48-51),  or  the  death  angel's  summon  of 
the  rich  fool  (Luke  12 :  16-20).  Jesus  comes  in  many 
ways  before  His  final  advent. 

4.  Faithful  few.  A  few  names  on  your  church 
register  represent  active  and  upright  Christians. 
They  have  not  defiled  their  garments,  have  not  par- 
taken of  the  community  sins.  Their  characters  are 
unstained  by  the  defilement  of  the  city  and  times. 
God  had  an  ^^ elect  remnant"  in  Israel  and  He  had  a 
faithful  few  in  Sardis.  Notice  their  characteristics. 
They  were:  (1)  The  few  among  the  many.  (2) 
The  spiritual  among  the  worldly.  (3)  The  pure 
among  the  vile.  (4)  The  awakened  among  the  sleep- 
ing. (5)  The  active  among  the  inactive.  (6)  The 
living  among  the  dead.  (7)  The  saved  among  the 
lost.     (8)  The  victorious  among  the  defeated. 

5.  Future  fortune.  White  robes  awaited  the 
loyal  and  true.  Eobing  was  the  divine  approval 
of  the  saints '  character  and  works.  Eef  erence  is  not 
made  to  the  purity  of  Christ,  but  to  the  purity  of  the 
Christian.     The  inward  character  of  the  undefiled 


282     THE  CHUBCHES  OF  THE  NEW  TESTAMENT 

finds  its  ultimate  outward  expression  in  the  invest- 
ments of  the  white  robes.  The  thought  is  to  con- 
trast ^^not  defiled"  and  ^^white.'^  ''Not  defiled"  is 
freedom  from  disgraceful  stain.  ''White"  is  free- 
dom from  all  imperfection.  Those  who  live  uncor- 
rupted  lives  shall  have  characters  immaculate.  The 
cleanly  garment  entitles  the  wearer  to  a  spotless 
robe.  The  conspicuous  color  in  Revelation  is  white — 
stone,  horse,  cloud,  throne,  robes.  It  is  the  emblem 
of  purity,  joy,  victory. 

The  believing,  faithful,  and  pure  ' '  shall  tvalk  with 
me"  in  happy  intercourse  and  unbroken  communion 
foreshadow^ed  by  their  circumspect  and  spiritual 
lives  in  Sardis.  Their  overcoming  is  proof  that 
their  names  are  written  in  the  book  of  life.  Such 
as  had  only  a  name  to  live  were  never  inscribed  in 
that  book.  Only  he  with  a  living  name  is  enrolled 
in  heaven's  register  and  he  may  be  assured  of  his 
final  and  complete  salvation.  "I  will  confess  his 
name  before  my  Father,  and  before  His  angels" 
is  reminiscent  of  the  wonderful  portrayal  of  the 
judgment  by  our  Lord  near  the  close  of  His  earthly 
ministry  (Matt.  25:31ff). 

How  do  we  account  for  the  deplorable  state  of 
the  church  in  Sardis  ?  What  were  the  human  causes 
of  their  pitiable  plight! 

1.  Devitalizing  malaria.  Unless  one  has  lived 
in  a  malarial  region  he  cannot  appreciate  the  ener- 
vating effects  of  such  climate.  Occasionally  I  go  to 
low,  miasmal  sections.  Drowsiness  possesses  me. 
Hours  for  sleep  are  too  short.  Preaching  is  largely 
by  power  of  will.  One  must  drive  himself  against 
physical  and  mental  inertia.  Now,  my  opinion  is 
that  the  sleepiness  of  the  Sardis  church  was  due 
somewhat  to  climatic  conditions.    The  sluggish  Pac- 


CERTAIN  OTHER  CHURCHES  283 

tolus  almost  disappears  in  summer.  The  Hermus, 
two  miles  distant,  is  the  mosquitoes'  habitat.  Stand- 
ing water  breeds  mosquitoes.  The  anepholes — the 
female — is  the  only  known  means  of  communicating 
malaria,  and  malaria  is  the  most  enervating  disease 
known  to  medicine.  Malaria  so  devitalized  the  great 
majority  of  the  church  members  that  they  could  not 
be  revivified.  Biologists  cannot  devitalize  a  plant 
or  animal  and  revivify  it  again.  The  condition  in 
Sardis  was  irremediable. 

2.  Deadening  materialism.  Paradoxical  as  it  may 
seem,  those  malarial  regions  where  churches  doze 
and  sleep  are  frequently  the  ones  in  which  men  are 
most  absorbed  in  materialism.  Weather  conditions, 
crop  prospects,  possible  profits,  are  the  chief  topics 
of  conversation.  Card  playing,  dancing,  and  all 
forms  of  worldly  pleasure  are  the  young  people's 
delight.  All  this  is  detrimental,  if  not  destructive, 
to  spirituality.  The  richest  man  in  the  world  lived 
in  Sardis.  He  ^^set  the  pace"  in  the  business  and 
social  world  in  the  sixth  century  B.C.  Standards 
for  business  and  life  were  handed  down  from  one 
generation  to  another.  In  the  first  century,  the  pur- 
suits of  the  people  were  trade  and  pleasure.  Per- 
gamum  was  celebrated  for  its  literary  character.  It 
had  a  library  of  200,000  volumes  which  Antony  re- 
moved to  Alexandria.  Sardis  cared  little  for  learn- 
ing. Mammon  was  its  god.  Pleasure  was  its  shrine. 
Alas,  the  deadening  effects !  A  whole  chapter  could 
be  written  on  the  Bible  admonitions  against  the  love 
of  money  and  the  love  of  the  world.  Take  two  Scrip- 
tures from  I  Timothy:  ^^The  love  of  money  is  a 
root  of  all  kinds  of  evil,  which  some  reaching  after 
have  been  led  astray  from  the  faith,  and  have  pierced 
themselves  through  with  many  sorrows."     ^^She 


284     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

that  giveth  herself  to  pleasure  is  dead  while  she 
liveth." 


PHILADELPHIA 

The  small  church  doing  a  large  work.  Philadel- 
phia, twenty-five  miles  southeast  of  Sardis,  was  the. 
smallest  and  least  important  site  of  the  seven 
churches.  This  church  corresponds  to  one  of  our 
mountain  churches,  for  the  village  was  situated  on 
the  flat  summit  of  a  volcanic  mountain  range.  In- 
significant, though  it  be,  this  church  survived  the 
other  churches  of  Asia,  and  after  the  vicissitudes 
of  the  earthquakes  and  wars  of  tw^enty  centuries  still 
lives.  Chapter  sixty-four  of  Gibbon's  magnum  opus, 
page  381,  tells  the  fate  of  the  seven  churches  of  Asia. 
Gibbon  was  amazed  at  the  preservation  of  Philadel- 
phia alone  ^^ saved  by  prophecy  or  courage.''  He 
moralizes :  ^  ^  Among  the  Greek  colonies  and  churches 
of  Asia,  Philadelphia  is  still  erect,  a  column  in 
a  scene  of  ruins;  a  pleasing  example  that  the 
paths  of  honor  and  safety  may  sometimes  be  the 
same." 

Our  Lord,  holy  in  His  character  as  God,  occupy- 
ing an  exalted  official  position,  acting  by  His  own 
royal  authority,  approves  the  record  and  guaran- 
tees the  future  of  the  church  in  Philadephia.  Three 
kinds  of  keys  are  mentioned  in  the  New  Testament : 
'^The  keys  of  the  kingdom" — the  right  conferred  by 
Christ  upon  all  the  apostles  and  then  upon  the 
churches  to  state  the  terms  of  salvation.  '  ^  The  keys 
of  death  and  hades" — Christ's  power  over  the  grave 
exhibited  in  His  bodily  resurrection  and  to  be  dem- 
onstrated finally  in  the  raising  of  the  bodies  of  the 
dead  at  the  second  coming.    **The  keys  of  David" — 


CERTAIN  OTHER  CHURCHES  285 

Christ's  prerogative  to  unlock 'the  door  of  opportu- 
nity before  a  church. 

1.  Philadelphia,  small  and  isolated,  was  honored 
by  Christ  with  special  privileges  and  opportunities. 
Access  to  the  knowledge  of  the  Scriptures,  growth 
in  grace,  intimate  association  with  the  Lord,  were 
their  privileges.  A  field  of  missionary  service  at 
home  and  abroad  lay  open  to  these  saints.  Neglect 
had  long  since  closed  Ephesus'  door,  but  Philadel- 
phia's stands  ajar,  and  no  man  could  shut  it. 

2.  Such  honor  is  bestowed  because  the  church  is 
trustworthy.  Small  in  numbers  but  genuine  in  life, 
this  church  of  fine  quality  and  meager  quantity  is 
strong  in  character.  It  rings  true  every  time  you 
sound  it.  They  kept  Christ's  word  and  did  not  deny 
His  name;  they  were  devoted  and  diligent  in  a  re- 
stricted sphere;  therefore,  they  are  liberally  re- 
warded. Faithful  employment  of  powers,  however 
limited,  is  the  path  to  promotion.  The  greatest  re- 
wards may  not  be  for  the  largest  churches ;  but  for 
small  churches  which  have  made  the  best  use  of  their 
strength.  Remember  Christ  bestowed  His  highest 
commendation  upon  a  small  mountain  church  which 
did  the  most  with  the  little  which  it  had.  This  prin- 
ciple should  govern  our  appraisal  of  churches  in  as- 
sociations and  conventions.  The  large  ones  get  too 
much  praise  and  the  small  ones  too  litte. 

3.  The  Lord's  favor  upon  the  faithful  shall  con- 
vince their  foes.  Opposition  shall  be  effectually 
overcome  and  humbled.  The  synagogue  of  Satan 
will  yet  recognize  the  church.  The  Jews  will  yet  be 
brought  to  Christ  and  know  that  He  loved  the  church. 
Until  then  tribulation  is  the  lot  of  the  church,  but 
Christ  Avill  keep  them  in  the  hour  of  trial.  Roman- 
ists read  into  the  promise  of  Christ  to  Philadelphia 


286     THE  CIIUECIIES  OF  THE  NEW  TESTAMENT 

a  sense  foreign  to  what  He  said.  They  support 
^'prolatical  excellence '^  with  this  Scripture  and  de- 
mand the  submission  of  the  faithful  to  the  prelates. 
Our  Lord  is  not  discussing  the  devotion  of  the  faith- 
ful in  3:2,  but  the  hostility  of  the  hypocritical  pre- 
tenders. Nor  did  the  modest  pastor  of  that  mountain 
church  dream  that  he  was  a  prelate. 

4.  The  best  church  needs  exhortation.  ^'Hold 
fast  that  which  thou  hast,  that  no  man  take  thy 
crown.''  Your  crown  is  at  the  end  of  the  road  of 
fidelity.  Some  would  prevent  your  attaining  it  by 
enticing  you  into  unfaithfulness.  *  ^  I  opened  the  door 
of  opportunity.  You  entered  that  door.  You  have 
wrought  well.  The  conflict  is  still  waging.  Keep  up 
the  fight  and  you  shall  have  your  crowning." 

*^ Ne'er  think  the  vict'ry  won; 
Nor  lay  thine  armor  down ; 
The  work  of  faith  will  not  be  done, 
Till  thou  obtain  the  crown." 

5.  A  bright  prospect  before  the  conquerors.  ^*I 
will  make  a  pillar  in  the  temple  of  my  God. ' '  Yon- 
der, in  the  perfect  temple  of  our  God  the  true  Chris- 
tian has  an  abiding  and  conspicuous  place.  He  shall 
be  so  positioned  that  he  cannot  be  removed  while 
the  whole  fabric  stands.  ^ '  I  will  write  upon  him  the 
name  of  my  God  and  the  name  of  the  city  of  my 
God."  The  redeemed  bear  a  likeness  to  God  and 
have  the  freedom  of  the  heavenly  temple  and  the 
holy  city.  Glorious  is  the  future  of  the  saints.  Our 
Saviour  all  but  exhausted  metaphor  in  describing 
His  attributes  and  in  picturing  the  golden  age  when 
He  comes  to  receive  and  reward  His  own.  His  prom- 
ises are  sure  because  His  attributes  are  true. 


CERTAIN  OTHER  CHURCHES  287 

^*0!  golden  hereafter,  thine  ever  bright  rafter 

Will  shake  in  the  thunder  of  sanctified  song, 
And  every  swift  angel  proclaim  an  evangel 

To  summon  God's  saints  to  the  glorified  throng. 

^^  ^  0 !  host  without  number,  awaked  from  death  slum- 
ber, 
Who  walked  in  white  robes  on  the  emerald  shore ; 
The  glory  is  o'er  you,  the  throne  is  before  you. 
And  weeping  will  come  to  your  spirits  no  more. 

^*0!  mansions  eternal,  in  fields  ever  vernal. 

Awaiting  your  tenantry  ransomed  from  sin, 
We  '11  stand  on  your  pavement  no  more  in  enslave- 
ment. 
With  home-songs  to  Jesus  who  welcomes  us  in. 

^*0!  the  chorus  of  fire,  that  will  burst  from  God's 

choir, 

When  the  loud  hallelujahs  leap  up  from  the  soul. 

Till  the  stars  in  the  sky  and  the  tears  in  the  eye 

Shall  tremble  with  joy  in  the  music's  deep  roll. 

'*0!  Jesus,  our  Master,  command  to  beat  faster 
These  weary  life-pulses  that  bring  us  to  thee. 
Till  past  the  dark  portal,  we  stand  up  immortal, 
And  sweep  with  hosannas  the  jasper-lit  sea." 

LAODICEA 

TJie  delinquent  church.  Laodicea,  the  eastern- 
most site  of  the  seven  churches,  was  forty-two  miles 
southeast  of  Philadelphia.  It  stood  on  the  south 
bank  of  the  Lycus  river,  an  affluent  of  the  Meander. 
Colosse  was  on  the  same  side  of  the  river,  eighteen 
miles  east  and  Hierapolis  was  on  the  opposite  side, 
six  miles  to  the  north.     How  important  a  factor 


288     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

have  rivers  been  in  human  history!  How  many 
churches  of  the  New  Testament  were  on  rivers! 
Some  one  may  yet  write  a  book  on  rivers  and  show 
their  relation  to  religion  and  civilization.  It  is  an 
attractive  subject.     The  material  is  plentiful. 

The  city  was  named  by  its  founder,  Antiochus  II, 
after  his  wife.  Under  the  Romans,  it  rose  to  opu- 
lence and  power.  A  merchant  prince  bequeathed 
2,000  talents  to  the  city  for  public  purposes.  Cicero 
cashed  his  bills  of  exchange  there.  When  an  earth- 
quake destroyed  the  city,  A.D.  60,  the  Laodiceans 
declined  the  imperial  government's  financial  aid  and 
rebuilt  the  city  with  their  own  resources.  The  boast 
of  independent  wealth  was  not  idle  talk.  Further- 
more, the  city  was  noted  for  the  manufacture  of 
woolen  goods  and  for  a  medicine  for  the  eyes  which 
"was  exported  and  sold  over  the  Greek  and  Eoman 
world.  The  language  of  the  letter  to  Laodicea  has 
a  new  interest  when  read  with  these  facts  in  mind. 

You  may  remember  Laodicea  as  one  of  the  three 
churches  served  by  Epaphras  and,  in  his  absence, 
by  Archippus.  Paul  knew  about  the  church,  referred 
to  it  four  times  in  his  letter  to  Colosse,  and  may  have 
visited  it  after  his  acquittal  on  his  first  trial  in  Rome. 
At  the  time  John  was  in  exile  on  Patmos  the  church 
was  so  dilapidated  that  Christ,  the  finality  of  Truth, 
the  faithful  Witness,  the  Source  of  all  life,  sees  noth- 
ing to  commend. 

1.  The  tepidity  of  indifference.  *^  Neither  cold 
nor  hot''  is  the  complaint.  Better  be  frozen  than 
lukewarm.  Better  be  boiling  than  tepid.  Jesus  said 
so.  Ice  is  palatable.  We  buy  it  at  increasing  cost. 
Hot  water  is  the  preferred  drink  of  some.  Luke- 
warm water  is  nauseating.  Jesus  was  about  to  spew; 
this  church  out  of  His  mouth. 


CERTAIN  OTHER  CHURCHES  289 

Churches  without  enthusiasm,  sermons  without 
emotion,  individuals  incapable  of  tears,  are  Laodi- 
cean. Such  was  the  condition  in  the  Anglican 
Church,  where  John  Wesley  kindled  the  fires  of 
evangelism  in  which  Methodism  was  born.  Such  was 
the  condition  in  England  when  Cary  launched  out 
into  the  deep  of  the  foreign  missionary  ocean.  Both 
movements  were  a  protest  against  the  stolid  indif- 
ference of  a  perfectly  regular  religious  order.  The 
Salvation  Army  is  an  organization  more  pleasing  to 
Christ  than  many  costly  temples  where  evangelism 
is  taboo. 

2.  The  poverty  of  riches.  Smyrna  thought  itself 
poor  when  in  reality  it  was  rich.  Laodicea  thought 
itself  rich  when  in  reality  it  was  poor.  Spiritual 
pride  commonly  attends  spiritual  degeneracy.  Ab- 
sorption in  wealth  is  perilous  to  piety.  Self-satisfied 
and  self-congratulatory,  the  condition  of  the  church 
was  desperate  in  the  sight  of  Jesus.  ** Wretched," 
pressed  down  with  the  burden  of  unconsecrated 
wealth.  * '  Miserable, ' '  pitiable  people,  commiserated 
by  the  Master.  ^'Poor,''  a  spiritual  pauper,  sur- 
rounded by  uncounted  riches.  The  ancient  mariner 
famished  on  the  ocean. 

*^ Water,  water,  everywhere; 

And  all  the  boards  did  shrink. 
Water,  water,  everywhere, 
Nor  any  drop  to  drink." 

'^  Blind,"  near-sighted  and  devoid  of  vision. 
^* Naked,"  no  garments  of  praise,  service,  character. 
Jesus  was  sad,  not  angry,  over  the  plight  of  this 
church.  Neglect  of  Christ  was  the  explanation  of 
their  state.  He  counseled  them  to  buy  of  Himself 
gold,  white  robes,  and  eye-salve. 


290     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

Why  did  they  neglect  Christ?  Because  they  were 
engrossed  in  making  money.  It  is  a  subtle,  strong 
temptation.  ^'If  riches  increase  set  not  your  heart 
upon  them.''  The  Christian  accumulating  wealth 
needs  an  abundant  supply  of  grace  to  keep  him  hum- 
ble and  spiritual.  John  prayed  that  his  friend  might 
prosper  as  his  soul  prospered.  Paul  saw  the  incipi- 
ent peril  in  Laodicea  and  prayed  that  they  might 
have  the  true  wealth  (Col.  2:1-3).  Disproportionate 
prosperity  of  purse  over  heart  is  calamitous.  Jesus' 
parable  on  worldly  greed  vividly  portrays  the  pov- 
erty amid  riches.  The  man's  soul  was  impoverished 
and  in  death  he  was  a  pauper.  ^^So  it  is  with  him 
who  amasses  treasures  for  himself  but  has  no  riches 
in  God." 


*' Carve  your  name  high  over  shifting  sand, 
Where  the  steadfast  rocks  defy  decay — 
*A11  you  can  hold  in  your  cold,  dead  hand 
Is  what  you  have  given  away. ' 

^^  Build  your  pyramid  skyward  and  stand, 
Gazed  at  by  millions,  cultured  they  say — 
*A11  you  can  hold  in  your  cold,  dead  hand 
Is  what  you  have  given  away.' 

'*  Count  your  wide  conquests  of  sea  and  land. 
Heap  up  the  gold,  and  hoard  as  you  may — 
*A11  you  can  hold  in  your  cold,  dead  hand 
Is  what  you  have  given  away. ' 

'^Culture  and  fame  and  gold — ah,  so  grand! 
Kings  of  the  solon,  a  mart  a  day — 
*A11  you  can  hold  in  your  cold,  dead  hand 
Is  what  you  have  given  away.'  " 


CERTAIN  OTHER  CHURCHES  291 

The  pleading  Christ  is  outside  the  church.  Christ 
had  been  expelled  from  the  church  in  Laodicea.  Not 
intentionally,  but  inevitably  by  their  conduct  and 
course.  He  could  not  dwell  among  such  as  they 
were.  On  the  outside  He  pleads  with  the  obdurate. 
^^ Behold  I  stand  at  the  door  and  knock.''  The  com- 
mon view  of  life  is  that  the  door  is  closed  and  we 
are  trying  to  get  in.  This  scene  is  the  reverse.  The 
door  is  closed  and  Christ  is  seeking  admittance.  He 
stands — not  being  admitted  at  the  first  knock,  He 
knocks  again.  He  speaks :  ' '  If  any  man  hear  my 
voice."  The  voice  adds  insistence  to  the  knock.  It 
also  identifies  Jesus.  Ah,  the  marvelous  qualities 
of  the  voice.  The  blind  identify  a  friend  of  the  long 
ago  by  the  modulations  of  his  speech.  '^And  open 
unto  me."  Christ  will  not  break  down  the  door. 
(Man  must  open  it.  God  conferred  no  sublimer  power 
upon  man  than  freedom  of  will.  Each  one  chooses 
his  friends.  The  right  to  choose  differentiates  man 
from  beasts;  it  makes  man  a  man.  Holman  Hunt's 
masterly  painting,  ^^ Christ  at  the  Door,"  was  crit- 
icized for  not  having  a  handle  on  the  door.  Said  the 
artist,  ^^That  is  not  a  mistake.  That  door  has  no 
handle  on  the  outside.  It  is  inside."  *^I  will  sup 
with  him  and  he  with  me."  Jesus  promises  and 
seeks  spiritual  intercommunion.  He  offers  to  be  the 
host  at  a  banquet  in  the  delinquent  church  if  one 
member  will  open  the  door  and  let  Him  in. 

'* Knocking,  knocking,  still  He's  there, 
Waiting,  waiting,  wondrous  fair; 
But  the  door  is  hard  to  open. 

For  the  weeds  and  ivy  vine, 
With  their  dark  and  clinging  tendrils, 

Ever  round  the  hinges  twine." 


292     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

A  RETROSPECT 

Taking  a  retrospect  of  the  seven  churches  in  Asia 
we  observe  several  features  common  to  all. 

1.  Every  church  had  a  pastor.  This  is  evidently 
the  meaning  of  ^^the  angel.''  These  pastors  are  the 
ones  through  whom  the  letters  are  sent  to  the  several 
congregations.  To  make  them  more  than  pastors 
is  to  add  to  what  is  written.  We  search  in  vain  for 
a  body  of  ** ruling  elders,''  or  a  hierarchy  in  any 
form. 

2.  Every  church  was  local.  Seven  distinct  local- 
ities were  the  sites  of  the  churches.  When  the  Spirit 
speaks  to  one  it  is  *'the  church  in''  such  and  such  a 
place.  When  He  speaks  to  all  it  is  *'the  churches" 
— always  plural.  The  word  is  not  used  in  a  state, 
national,  or  denominational  sense.  There  is  no 
Scriptural  warrant  for  the  terms  ^^  Church  of  Eng- 
land," ''Presbyterian  Church,"  ''Baptist  Church," 
etc.  We  should  say  the  "churches"  whenever  we 
refer  to  more  than  one  local  congregation.  That  is, 
if  we  wish  to  use  the  New  Testament  phraseology 
and  to  think  clearly. 

3.  Every  church  was  independent.  Such  a  thing 
as  one  church  having  authority  over  another  is  not 
remotely  suggested  in  the  two  chapters  which  con- 
tain what  was  said  to  the  seven  churches.  Older  and 
stronger  churches  had  not  the  slightest  control  over 
younger  and  weaker  ones.  Not  an  allusion  occurs 
to  any  kind  of  ecclesiastical  authority  outside  of  the 
church. 

4.  Every  church  had  distinguishing  features. 
Ephesus  was  orthodox  but  passionless.  Smyrna  was 
poor  in  worldly  goods  but  rich  in  spiritual  treasures. 
Pergamum  was  true  in  faith  but  false  in  discipline. 


CERTAIN  OTHER  CHURCHES  293 

Thyatira  was  growing  in  serviceableness  but  lenient 
with  error.  Sardis  was  mostly  dead  but  a  few  were 
alive  unto  God.  Philadelphia  was  active  but  enter- 
ing severe  trials.  Laodicea  Avas  lukewarm  and  sick- 
ening. These  were  seven  contemporaneous  churches 
with  a  diversity  as  marked  as  any  seven  churches  in 
any  given  state. 

5.  Every  church  had  something  in  common  with 
the  other  churches.  They  had  a  common  work.  They 
were  constituted  and  commissioned  to  shed  light. 
Their  light  was  derived  from  Christ,  shining  as  the 
sun  in  heaven,  and  they  were  His  light-bearers  in 
the  darkness  of  the  world.  They  were  to  illuminate 
the  world  by  evangelization.  Failure  to  function 
subjected  a  church  to  rebuke,  to  judgments  and  to 
penalties.  A  church  might  even  lose  its  existence. 
Faithfulness  to  the  trust  was  recognized  with  signal 
rewards.  Though  a  church  died  its  converted  mem- 
bers would  not  be  lost.    Note  the  case  of  Sardis. 

6.  Every  church  had  one  law-giver  and  executor. 
Christ  declares  His  divine  nature  and  supreme  au- 
thority in  terms  appropriate  to  every  church.  The 
sublime  imagery  which  he  employs  to  describe  Him- 
self and  His  relation  to  the  churches,  asserting  His 
authority  and  knowledge  and  confirming  His  prom- 
ises, taxes  the  comprehension  of  the  human  under- 
standing. His  government  over  the  churches  was 
administered  by  the  Holy  Spirit,  Christ's  vicar. 
Seven  times  we  read,  '*Hear  what  the  Spirit  says 
to  the  churches."  It  is  as  clear  as  daylight  that  no 
man  was  Christ's  vice-gerent.  Peter  is  never  men- 
tioned. Neither  is  Paul.  Authority  resided  not  in 
Eome,  but  in  Christ,  the  head  of  each  church.  This 
authority  was  exercised  on  Christ's  behalf  by  the 
Holy  Spirit  addressing  the  several  churches. 


294     THE  CHUECHES  OF  THE  NEW  TESTAMENT 

7.  The  churches,  functioning  for  Clirist,  were  the 
agencies  through  which  *^the  kingdom  of  the  world 
is  to  become  the  kingdom  of  our  Lord  and  His 
Christ.''  ^'Imperfection"  was  written  over  most  of 
the  pastors  and  churches.  They  fell  far  short  of  the 
ideal.  Yet,  faulty  and  fallible  as  they  are,  Christ 
depends  upon  them  to  bring  in  His  kingdom.  He  has 
no  other  agency.  They  must  not  fail.  They  shall 
not  fail.  By  the  merits  of  the  blood  of  the  Lamb 
and  through  the  word  of  their  testimony  the  churches 
militant  shall  become  ' '  the  church  triumphant. ' '  The 
church  as  an  institution  symbolized  by  a  woman 
(12 : 1)  becomes  the  church  in  glory  symbolized  by  a 
bride  (21:9). 

We  have  thus  completed  the  studies  outlined  in 
the  first  chapter  of  this  volume.  We  began  with 
Christ  establishing  an  institution;  we  have  studied 
that  institution  as  expressed  in  numerous  local  con- 
gregations ;  we  close  with  the  church  in  glory,  when 
the  marriage  takes  place  between  the  Lamb  and  the 
Bride  at  the  second  coming  of  our  Lord.  Let  us 
work  and  pray  for  that  glorious  consummation.  Let 
us  watch  and  be  ready  when  He  comes. 

''The  dark  stream  of  evil  is  flowing  apace, 
And  man  is  still  walking  a  stranger  to  grace, 
While  daring  rebellion  is  on  the  increase, 
Which  mar  not  my  joy,  which  disturb  not  my 

peace. 
For  my  heart  is  engaged  with  its  own  happy  song; 
The  Lord  who  has  loved  me  will  come  before  long; 
It  may  be  to-morrow,  or  even  to-night, 
That  I  shall  behold  him  in  unclouded  light ! 

''The  house,  and  the  land,  and  the  wealth  in  the 
chest. 
Bring  plenty  of  trouble,  but  never  bring  rest ; 


CERTAIN  OTHER  CHURCHES  295 

The  Lord  is  my  portion,  and  when  I  have  grief 
His  rich  consolation  brings  instant  relief, 
I  list  not  to  doubts  that  my  reason  may  bring, 
I  trust  to  His  mercy,  and  cheerfully  sing — 
It  may  be  to-morrow,  or  even  to-day. 
That  Christ  will  descend  and  call  us  away. 

**The  world  in  its  wisdom  may  scorn  and  deny 
The  worth  of  the  One  upon  whom  I  rely, 
But  from  Him  all  blessing  and  holiness  flows 
And  in  Him  I  have  the  most  blessed  repose. 
The  night  closes  in,  and  the  morn  reappears. 
And  thus  it  has  been  for  a  number  of  years. 
But  still  on  the  hill-tops  of  hope  I  would  stay, 
And  eagerly  look  for  the  breaking  of  day ! 

'*  To-morrow  may  come  with  its  sorrows  and  joys, 
And  the  evil  which  often  my  pleasure  alloys. 
And  still  find  the  world  with  its  poor  little  aim. 
And  the  scoffer  in  nature  and  practice  the  same ; 
May  it  never  find  me  looking  earthward  for  bliss ; 
My  hope  is  above,  my  rejoicing  is  this — 
It  may  be  to-morrow,  or  even  this  eve. 
That  I,  for  my  place  in  glory  shall  leave. 

'* Adorable  Saviour !  by  faith  I  descry 
The  long-looked  for  day  of  redemption  draws  nigh, 
"When  the  shame  and  contempt  and  grief  shall  give 

place 
To  the  holy  rejoicings,  the  triumphs  of  grace ! 
Till  we  from  this  terrible  desert  are  caught, 
My    heart    would    rejoice    in    this    comforting 

thought — 
It  may  be  to-morrow,  or  even  to-night, 
The  fullness  of  glory  will  burst  on  my  sight!'* 


CHAPTER  XII 

TABLE   SHOWING    CHKISTIAN    MEANING   OF   ECCLESIA 

The  following  table  contains  every  New  Testament 
passage  where  ecclesia  is  used  with  a  Christian  mean- 
ing, and  indicates  my  interpretation  of  the  three 
conceptions : 

1.  On   this   rock  I  will  build   my   church    (Matt. 

16 :  18)     Institution 

2.  If  he  refuses  to  hear,  tell  it  to  the  church  (Matt. 

18 :  17)     Institution 

3.  If  he  neglect  to  hear  the  church  (Matt.  18: 17) .  .Institution 

4.  Great  fear  came  on  the  whole  church  (Acts  5 :  11) . . .  .Local 

5.  A  gTeat  persecution  against  the  church  (Acts  8 ;  1) . . .  .Local 

6.  Saul  laid  waste  the  church  (Acts  8:3) Local 

7.  The  church  throughout  all  Judaea,  Galilee,  Sa- 

maria (Acts  9 :  31)   Local 

8.  Report  came  to  the  ears  of  the  church  (Acts  11 :  22) .  .Local 

9.  Came  together  in  the  church  (Acts  11 :  26) Local 

10.  Put  forth  his  hands  to  harm  some  of  the  church 

(Acts  12 : 1)    Local 

11.  Prayer  was  earnestly  made  by  the  church  (Acts  12 :  5)  .Local 

12.  In  the  church  that  was  there  (Acts  13 : 1) Local 

13.  Appointed  elders  for  them  in  every  church  (Acts 

14 :  23)    Local 

14.  When  they  had  assembled  the  church  (Acts  14:  27) . .  .Local 

15.  Having  been  sent  forward  by  the  church  (Acts  15  :  3)  .Local 

16.  Having  been  welcomed  by  the  church  (Acts  15:  4) . .  .Local 

17.  The  apostles,  the  elders,  with  the  whole  church 

(Acts  15 :  22) Local 

18.  Confirming  the  churches  (Acts  15 :  41) Local 

19.  The    churches    were   strengthened    in    the   faith 

(Acts  16:5)    Local 

20.  Went  up  and  saluted  the  church  (Acts  18:  22) Local 

21.  Called  the  elders  of  the  church  (Acts  20:17) Local 

22.  Shepherd  the  church  of  God  (Acts  20 :  28) Local 

23.  The  church  which  is  at  Cenchraea  (Rom.  16 : 1) Local 

24.  All  the  churches  of  the  Gentiles  (Rom.  16 :  4) Local 

296 


CHRISTIAN  MEANING  OF  ECCLESIA       297 

25.  The  church  that  is  in  their  house  (Rom.  16:5) Local 

26.  All  the  churches  of  Christ  salute  you  (Rom.  16: 16) .  .Local 

27.  Gaius  my  host,  and  of  the  whole  church,  salutes 

you  (Rom.  16 :  23)   Local 

28.  The  church  of  God  which  is  in  Corinth  (I  Cor.  1:2).  .Local 

29.  As  I  teach  everywhere  in  every  church  (I  Cor.  4: 17)  .Local 

30.  Who  are  of  no  esteem  in  the  church  (I  Cor.  6:4)...  .Local 

31.  So  I  ordain  in  all  the  churches  (I  Cor.  7 :  17) Local 

32.  Either  to  Jews  or  Greeks,  or  to  the  church  of  God 

(I  Cor.  10:32)   Local 

33.  No  such  custom,  nor  the  churches  of  God  (I  Cor. 

11 :  16)    Local 

34.  When  ye  come  together  in  the  church  (I  Cor.  11 :  18) .  .Local 

35.  Despise  ye  the  church  of  God  (I  Cor.  11 :  22) Local 

36.  God  set  some  in  the  church  (I  Cor.  12 :  28) Local 

37.  He  that  prophesies  builds  up  the  church  (I  Cor. 

14 :  4)    Local 

38.  That  the  church  may  receive  upbuilding  (I  Cor. 

14 :  5)    Local 

39.  To  the  upbuilding  of  the  church  (I  Cor.  14 :  12) Local 

40.  In  church  I  had  rather  speak  five  words  (I  Cor. 

14 :  19 )    Local 

41.  If  therefore  the  whole  church  is  assembled  to- 

gether (I  Cor.  14:  23)  Local 

42.  Let  him  keep  silence  in  church  (I  Cor.  14:  28) Local 

43.  As  in  all  the  churches  of  the  saints  (I  Cor.  14:  33) .  .Local 

44.  Let  your  women  keep   silence  in  the  churches 

(I  Cor.  14:  34) Local 

45.  Shameful    for    a    woman    to    speak    in    church 

(I  Cor.  14:  35)   Local 

46.  Persecuted  the  church  of  God  (I  Cor.  15 :  9) Local 

47.  As  I  directed  the  churches  of  Galatia  (I  Cor.  16: 1) .  .Local 

48.  The  churches  of  Asia  salute  you  (I  Cor.  16: 19) Local 

49.  The  church  that  Ls  in  their  house  (I  Cor.  16 :  19) Local 

50.  The  church  of  God  which  is  in  Corinth  (II  Cor.  1:1).  .Local 

51.  The  churches  of  Macedonia  (II  Cor.  8:1) Local 

52.  Throughout  all  the  churches  (II  Cor.  8 :  18) Local 

53.  Appointed  by  the  churches  (II  Cor.  8 :  19) Local 

54.  Messengers  of  the  churches  (II  Cor.  8 :  23) Local 

55.  Show  toward  them  before  the  churches  (II  Cor.  8 :  24)  .Local 

56.  Robbed  other  churches  (II  Cor.  11 :  8) Local 

57.  Anxiety  for  all  the  churches  (II  Cor.  11 :  28) Local 

58.  Inferior  to  the  rest  of  the  churches  (II  Cor.  12: 13) .  .Local 

59.  To  the  churches  of  Galatia  (Gal.  1:2) Local 

60.  Persecuted  the  church  of  God  (Gal.  1 :  13) Local 

61.  The  churches  of  Judaea  (Gal.  1 :  22) . . ., Local 


298     THE  CHURCHES  OF  THE  NEW  TESTAMENT 

62.  Head  over  all  things  to  the  church  (Eph.  1 :  22) .  .Institution 

63.  Made  known  through  the  church  (Eph.  3 :  10) . .  .Institution 

64.  To  him  be  the  glory  in  the  church  (Eph.  3 :  21) .  .Institution 

65.  Christ  is  the  head  of  the  church  (Eph.  5 :  23) . . .  .Institution 

66.  The  church  is  subjected  to  Christ  (Eph.  5:  24) .  .Institution 

67.  Christ  loved  the  church  (Eph.  5 :  25) Institution 

68.  Present  to  himself  the  church  (Eph.  5 :  27) In  Glory 

69.  Even  as  Christ  the  church  (Eph.  5 :  29) Institution 

70.  Speaking  of   Christ  and   of  the   church    (Eph. 

5 :  32)     Institution 

71.  Persecuting  the  church  (Phil.  3:6) Local 

72.  No  church  communicated  with  me  (Phil.  4: 15) Local 

73.  The  head  of  the  body,  the  church  (Col.  1: 18) .  .Institution 

74.  Sake  of  his  body,  which  is  the  church  (Col.  1 :  24)  .Institution 

75.  The  church  in  their  house  (Col.  4 :  15) Local 

76.  The  church  of  the  Laodiceans  (Col.  4 :  16) Local 

77.  The  church  of  the  Thessalonians  (I  Thess.  1:1) Local 

78.  The    churches    of    God    which    are    in    Judaea 

(I  Thess.  2:14)    Local 

79.  The  church  of  the  Thessalonians  (II  Thess.  1:1) Local 

80.  Glory  in  you  in  the  churches  of  God  (II  Thess.  1:4).  .Local 

81.  How  shall  he  take  care  of  the  church  of  God 

(I  Tim.  3:5)    Local 

82.  The  church  of  the  living  God  (I  Tim.  3 :  15) Institution 

83.  Let  not  the  church  be  burdened  (I  Tim.  5 :  16) Local 

84.  The  church  in  thy  house  (Phil.  2) Local 

85.  Church  of  the  first-bom  (Heb.  12 :  23) In  Glory 

86.  Let  him  call  for  the  elders  of  the  church  ( Jas.  5 :  14) .  .Local 

87.  Testified  to  thy  love  before  the  church  (III  John  6) . .  .Local 

88.  I  wrote  somewhat  to  the  churches  (III  John  9) Local 

89.  Casts  them  out  of  the  church  (III  John  10) Local 

90.  John  to  the  seven  churches  (Rev.  1:4) Local 

91.  Send  to  the  seven  churches  (Rev.  1 :  11) Local 

92.  The  seven  stars  of  angels  of  the  seven  churches 

(Rev.  1 :  20)    Local 

93.  The  seven  lamp-stands  are  the  seven  churches 

(Rev.  1 :  20)    Local 

94.  The  church  in  Ephesus  (Rev.  2:1) Local 

95.  Hear   what    the    Spirit    says    to    the    Churches 

(Rev.  2:7)    Local 

96.  The  church  in  Smyrna  (Rev.  2:8) Local 

97.  Hear    what    the    Spirit    says    to    the    churches 

(Rev.  2 :  11)    Local 

98.  The  church  in  Pergamum  (Rev.  2 :  12) Local 


CHRISTIAN  MEANING  OF  ECCLESIA       299 

99.   Hear    what    the    Spirit    says    to    the    churches 

(Rev.  2 :  17)    Local 

100.  The  church  in  Thyatira  (Rev.  2 :  18) Local 

101.  All  the  churches  shall  know  (Rev.  2 :  23) Local 

102.  Hear    what    the    Spirit    says    to    the    churches 

(Rev.  2 :  29)    Local 

103.  The  church  in  Sardis  (Rev.  3:1) Local 

104.  Hear    what    the    Spirit    says    to    the    churches 

(Rev.  3:6)    Local 

105.  The  church  in  Philadelphia  (Rev.  3:7) Local 

106.  Hear    what    the    Spirit    says    to    the    churches 

(Rev.  3 :  13)    Local 

107.  The  church  in  Laodicea  (Rev.  3 :  14) Local 

108.  Hear    what    the    Spirit    says    to    the    churches 

(Rev.  3 :  22)    Local 

109.  Testify    to    you    these    things    in    the    churches 

(Rev.  22 :  16)    Local 


Date  Due 

Ap  29  '/(I 

•«012'5 

.i« 

rp,. 

MY  10-55 

AG  1  f>*55 

MMT-'-nmi 

E^ 

f 

